AN  HUMBLli 

ATTEMPT 

TO 

INVESTIGATE  AND  DEFEND 

THE 


CONCERNING 

THE  FATHER,  THE  SON,  AND  THE  HOLY  SPIRIT: 

TO  which  is  now  added 
OBSERVATIONS  CONCERNING  THE  MEDIATION  OF  JESUS 

CHRIST,     IN     THE  VARIOUS  DISPENSATIONS   OF     GoD 

THE  FATHER  AND  THE   FINAL  ISSUE  OF 
HIS  ADMINISTRATION. 

wrm 

AW  APPENDIX* 

In  which  the  objections  commonly  urged  from  the  HE- 
BREW  Names  Id  If  him  ,  and  Jihevuhe^  &c.  are  consider- 
ed, and  the  signification  of  these  Names  pointed  out. 


THE  THIRD  EDITION,  REVISED  AND  GR.  A.TLY   ENLA.RGED, 

BY  JAMES  PURVE8. 

li 


This  is  life  eternal,  that  they  may    know   thee    the    only   true  God   and   Tesu« 

Christ  whom  thou  hast  sent.  John  xvii.  3. 
The  God  of  :sr^el  said,  the  Rock  of  Israel  spakt-  to  me,  He  that  ruiet''  over  men 

must  l>e  just,  ruling  m  the  fear  of  God  2  Sam.  xxiii.  3. 
The  creature  itself  shall  be  delivered  from  the  lx>r«iage   of  corruption,   into  the 

glorious  liberty  ot  the  Sons  of  God,  Rom.  viii.  21. 


P  I/lL.iDE  LP  HI  A: 

Published  by  JOHN  GII.LESPIE,  Book-seller, 


ADDRESS  TO  THE    PRINTER. 

Mr.  Printer, 

IT  has  long  appeared  to  ine,  very  improper  when  I 
noticed  the  seeming  zeal  in  Clergymen,  when  address- 
ing each  other;  they  were  cafeful  not  only  to  use  the 
word  reverend,  but  also  to  hav,e  it  in  capitals,  while  they 
everiooked,  or  neglected  when  speaking  of  their  Maker, 
to  use  capitals,  for  instance  the  words,  HE,  THEE, 
THOU,  THY,  THESE,  HIS,  I,  HIM,  &c.  all  in  single 
letters  when  speaking  of  GOD;  and  even  in  Scripture, 
language  is  used  in  single  letters.  Also,  witness,  Gen. 
18— 28  &  32,  from  24  to  the  end  of  the  chapter,  Exodus 
33  &  12  to  the  end.  A  school  boy  could  hardly  trace 
these  dialogues  between  GOD  and  man,  to  understand 
them  without  a  good  deal  of  study,  whereas  had  it  been 
printed  in  capitals,  when  speaking  of  GOD,  as  HE,H1M, 
it  would  be  clear  to  the  lowest  capacity.  As  Providence 
has  therefore  put  it  into  my  power  to  republish  this  good 
work,  I  wish  you  to  be  careful  to  have  all  the  words  be- 
Ibre  mentioned,  when  speaking  of  GOD,  as  HE,  THEE, 
THINE,  THOU,  THY,  HIS,  I,  HIM,  HIMSELF,  ia 
capitals,  which  will  not  only  make  the  reading  more 
intelligible,  but  also  to  testify  our  superiour  regard  to 
«ur  MAKER. 

I  would  ask  Clergymen  of  all  denominations,  how  or 
when  they  came  to  claim,  or  get  such  a  title  as  Reverend; 
would  they  be  so  obliging  as  to  inform  the  public  to 
whom  it  has  given  just  offence,  who  was  so  audacious  as 
introduce  such  a  custom,  or  when  it  did  take  place?  It 
brings  no  honour  to  them  to  get  or  give  it;  and  when  in- 
telligent, pious  people  see  it  attached  to  them  (being  the 
attribute  of  GOD  alone,)  they  are  disgusted  at  it,  and 
pity  the  ignorance  of  those  who  bestows,  and  also  they 
\vho  receive  it. 

They  are  ready  to  examine  Scripture,  which  they 
take  as  an  external  guide  in  the  hand  of  the  Spirit;  to 
see  if  such  be  warranted  there,  they  explore  from  (at  any 
rate)  Noah,  he  being  a  man  approved  of  GOD,  they  do 
not  iind  it  attached  to  him;  they  try  Abraham,  it  is  not 
there^  although  he  is  called  the  Father  of  the 


Miress  fo  the  Printer. 

faithful,  and  (he  friend  of  GOD.  No  it  cannot,  because 
HE  says  UK  will  not  give  HIS  glory  to  another.  They 
continue  to  search  all  along.  Melehisadek,  a  Priest  of 
the  MOST  HIGH  GOD,  as  well  as  a  King,  they  can- 
not find  it  there;  try  Moses  who  wus  so  highly  favoured 
of  GOD,  but  find  it  not  attached  to  him;  they  try  the 
Apostles,  it  is  not  there;  the  last  they  try  is  the  Son  of 
GOD,  they  search  in  vain  for  it  there,  although  He  was 
both  a  prophet,  priest  and  king,  He  never  got  or  claim- 
ed it,  knowing  it  was  attributable  to  His  heavenly  FcV- 
THKR  only,  whose  name  is  HOLY  and  REVEREND. 
Shall  any  of  all  the  priestly  order  be  so  condescend- 
ing as  give  publicity  to  the  time  of  its  commencement, 
and  by  whom;  it  will  also  much  gratify  their  humble 
servant,  and  careful  enquirer 

JOHN  GILLESPIE. 

P.  S.  I  presume  if  they  cannot  exhibit  a  satisfactory 
account  of  its  origin  and  propriety,  they  will  at  least 
give  over  hurting  the  delicate  ears  of  the  Godly  who  is 
zealous  for  the  honour  of  God  only;  and  may  be  also  a 
mean  of  stopping  the  mouths  of  those,  which  priest-craft 
hath  caused  to  abhor  the  offering  of  the  LOUD,  as  in 
1  Sam.  2  chap.  &  12  ver,  to  the  26. 


To  all  the  True  Friends  of  Religi- 
ous and  Civil  Liberty ,  the  follow- 
ing pages  are  most  respectfully 
inscribed. 


THE  sentiments  therein  expresse'l,  being  the 
result  of  the  free  exercise  of  that  private  judg- 
ment, to  which  all  men  have  an  unalienable  right; 
but,  of  which  many  have  been  frequently  depriv- 
ed, by  the  impious  pride  and  ambition  of  some, 
and  the  ill  directed  zeal  of  others,  through  mis- 
taken notions  of  the  character  of  GOD,  and  the 
nature  and  end  of  his  law.  The  aim  and  design 
of  the  whole,  is,  to  exhibit  just  ideas  of  the 
MOST  HIGH  GOD,  and  JESUS  OHIIIST  his 
only  begotten  So*;  and  to  direct  the  attention 
of  mankind  to  the  perfect  law  of  liberty.  And 
to  show  that  the  LAW  of  GOD  is  the  perfect  rule 
of  righteousness;  that  it  secures  most  effectually 
to  all  men,  their  just  rigMs  and  privilege*;  and 
provides  the  most  effectual  means,  to  fin'^>nt 
the  oppression  of  the  people  by  their  rulers,  ei- 
ther religious  or  civil. 

The  sum  of  the  law,  and  substance  of  the  gos- 
pel, is,  To  love  GOD  and  our  neighbour;  arut 
the  general  rule  for  the  administration  of  this 
royal  law,  or  law  of  Christ,  the  King  of  righte- 
ousness and  peace,  is  this;  ALL  THINGS  WHAT- 
SOEVER YE  WOULD  THAT  MEN  SHOULD  DO  TO 

YOU,  i>o  YE  EVEN  so  TO  THEM.  And  this  nile 
is  e  i forced  bv  rhe  law-giver,  with  these  words, 
FOR  THIS  is  THE  LAW  AKD  THE  PROPHETS. 


DEDICATION.  * 

This  most  excellent  rule,  though  every  man's 
conscience  must  approve  it,  has  nevertheless  been 
generally  contradicted  by  men  of  all  ranks;  but 
especially  by  the  kings  of  the  earth,  their  wise 
counsellors,  and  mighty  warriors.  These,  by  an 
unjust,  and  oppressive,  monoply  of  power  and 
property;  have  manifested  that  the  rule  of  their 

fovernment,  is  as  opposite  to  the  rule  of  God's 
V  ord  as  the  spirit  of  the  world,  is  opposite  to 
the  spirit  of  GOD. 

All  the  wars  and  fightings,  oppressions  and 
persecutions,  that  have  disgraced  the  histories  of 
nations;  have  taken  place  through  a  contempt  of, 
or  inattention  to  this  perfect  law  of  liberty,  re- 
vealed in  the  Word  of  GOD.  And  it  will  be  by 
a  due  attention  to  this  law,  that  injustice  and  op- 
pression will  cease;  so  that  true  liberty,  will  be 
restored  to  every  person;  and  the  noise  of  v,  ar, 
no  more  disturb  the  nations. 

If  what  is  attempted  in  the  following  pru 
shall  contribute,    to  lead  to  the  knowledge  of 
GOD  and  his  Law,  the  glorious  Majesty  of  his 
kingdom,  and  the  Excellency  of  his  gracious 
government;  which  alone  can   effectually    pro- 
mote and  preserve  the  best  interests  of  all  the 
re'jl  friends  of  true  liberty;  it  will  answer  the 
warmest  wishes  of 

Their  very  humble  Servant, 

JAMKS  PURVEB 

EDINBURGH,  7 
Jan.  1,178*,  5 


PREFACE. 

THE  subject  treated  of  in  the  following  pages,  is 
surely  of  very  great  importance,  as  it  relates  to  the  Su- 
preme Object  of  worship;  who  expressly  requires  those 
that  worship  Him,  not  only  to  worship  Him  in  spirit,  but 
also  in  truth.  And  since  it  is  the  duty  of  all,  to  be  dai- 
ly exercised  in  the  worship  of  GOD;  a  fixed  and  just  idea 
of  this  glorious  Object  of  worship,  who  can  only  be  ap- 
proached through  his  only  begotten  Son,  by  the  assist- 
ance of  the  Holy  Spirit,  is  surely  highly  necessary  to 
prevent  us  from  entertaining  false,  or  unscriptural  ideas, 
of  that  inconceivable  glorious  One.  The  importance  of 
this  is  clearly  intimated  to  us  in  these  words  of  our 
Lord's  solemn  address  to  his  heavenly  Father;  This  is 
life  eternal,  ihat  they  may  know  Thee  the  only  true  GOl)9 
and  Jesus  Christ  idiom  Thou  hast  sent.  There  is  too 
much  ground  to  fear,  that  what  our  Lord  said  to  the  wo- 
man bf  Samaria  is  too  applicable  to  many  worshippers; 
Ye  worship  ye  know  not  what.  For  it  is  a  melancholy 
truth,  that  the  clearest  doctrines  revealed  in  Scripiure, 
may  be  obscured,  and  even  rendered  unintelligible,  by 
the  perverse  reasonings  of  men. 

The  following  pages,  are  intended  to  set  fortli  the  su- 
blime and  important  doctrine,  relative  to  the  Father,  the 
Son.  and  the  Holy  Spirit,  as  expressed  in  the  words  of 
inspiration;  for  as  all  true  knowledge  of  the  Father, 
Son,  and  Spirit,  must  come  from  their  revealed  charae* 
ters,  and  as  these  can  only  be  known  to  men  in  ordinary* 
eases,  from  the  names,  attributes,  and  actions,  ascribed 
to  each  in  the  Scriptures  of  truth, — so  these  are  consi- 
dered in  the  following  enquiry,  as  the  fundamental  prin- 
ciples from  whence  every  inference  is  drawn.  As  this 
mode  of  investigation,  appears  to  be  the  most  plain,  sim- 
ple, direct,  and  easy  way,  for  coming  to  the  knowledge 
of  the  truth;  so  it  appeaVs  to  be  the  most  Scriptural;  for 
in  the  epistle  to  the  Hebrews,  the  name  or  character  of 
Christ  the  Son  of  GOD,  is  proposed  as  that  by  which  it 
may  be  proved;  that  He  is  better,  or  more  excellent  than 


PRBFA0B.  Vll 

tt  may  therefore  be  expected,  that  if  this  simple  Serip- 
tural  rm,de  of  enquiry  be  duly  attended  to.  it  will  lead 
to  more  clear  and  consistent  ideas  of  (he  ONLY  Tlil]K 
UOJ).  and  JESUS  CHKiST  WHOM  HE  HATH 
ISEXT;  than  can  lie  expected  from  that  tyode  of  expla- 
i.ut'mit.  that  has  been  transmitted  to  Protestant  churches 
by  .V:/sff  »•//  Kabylon:  Which  proves  itself  to  be  a  *Vys- 
trry  of  Kabylou  or  confusion,  and  not  a  Mystery  of  God- 
lindm;  from  the  effects  it  has  produced,  in  the  minds  of 
those  who  have  adopted  it.  Those  who  have  adopted 
and  attempted  to  explain  this  nnscriptural  mode  of  doc- 
trine, whether  in  ancient  or  modern  times,  have  been 
involved  in  the  grossest  inconsistencies:  using  expres- 
sions at  one  time  which  necessarily  imply  the  existence 
of  three  Supreme  Infinite  Beings,  at  another  such  as  de- 
stroy all  distinction  of  personality  between  the  Father 
and  the  -Son:  so  that  the  only  means  by  which  they  could 
prevent  persons  of  the  smallest  discernment,  from  de- 
tecting these  gross  absurdities  and  inconsistencies,  has 
been  their  involving  this  doctrine  in  the  most  unintelli- 
gible obscurity,  and  over  a\\ 'Ing  their  minds  with  church 
authority,  or  the  authority  of  pious  and  learned  men:  by 
whose  authority  and  influence  their  own  sentiments  seems, 
in  this  case  at  least,  to  be  too  much  directed. 

It  is  needless  here  to  take  notice  of  the  pernicious  con- 
sequences, that  must  always  attend  the  enslaving  of  the 
mind,  to  receive  sentiments,  that  are  not  only  unsupport- 
ed by,  but  evidently  contrary  to  plain  Scripture,  reason, 
and  the  common  sense  of  mankind.  These  are  taken 
notice  of  in  the  following  pages;  together  with  the  sal- 
utary influence  of  the  true  knowledge  and  belief  of  the 
truth. 

As  the  former  edition  has  met  with  a  more  favourable 
reception  than  might  have  been  expected,  from  the  pre- 
judices that  have  obtained  in  favour  of  different  modes 
of  explaining  this  doctrine;  it  has  been  judged  proper  in 
return,  to  otter  to  the  public  some  additions  in  this,  es- 
pecially under  the  fifth  head,  where  it  is  shown  from 
the  Scriptures  of  truth,  that  a  right  apprehension  of  that 
administration,  revealed  in  the  word  of  GOD,  and  exem- 
plified in  the  person  and  administration  of  Christ,  af- 
fords the  best  security  against  cruelty  and  oppression, 


vift  PREFACE, 

and  provides  the  most  effectual  means  for  promoting  that 
religious  and  civil  liberty,  ?hat  is  calculated  to  secure 
and  promote  (he  general  interest  of  mankind,  both  in^the 
life  that  now  is,  and  that  which  is  to  come. 

As  all  true  faith  must  rest  upon  the  testimony  of  GOD5 
which  he  has  made  known  to  mankind  in  his  Word;  so 
it  is  the  design  of  the  following  pages,  to  direct  the  rea- 
der to  that  Testimony,  as  the  only  sure  foundation,  on 
which  the  faith  of  any  person  can  safely  stand.  And,  it 
is  hoped,  that  every  reader,  who,  carefully,  impartially, 
and  without  prejudice,  considers  attentively  the  testimo- 
nies collected  from  the  Scriptures  of  the  Old  and  New 
Testaments;  will  see,  that  the  doctrines  proposed,  are 
built  upon  the  foundation  of  the  prophets  and  apostles, 
Jesus  Christ  himself  being  the  chief  corner  stone.  Every 
thing  here  offered,  is  submitted  to  the  decision  of  that 
ev  deuce  which  arises  from  the  testimony  of  GOD  in  his 
word;  and  it  is  earnestly  requested,  that  nothing  be  re- 
ceived that  is  not  supported  by  that  infallible  evidence. 

This  Humble  Attempt  being  intended  to  promote  the 
glory  of  GOD,  by  directing  to  the  Scripture  account  of  his 
character  and  perfections,  manifested  in  Jesus  Christ;  in 
which  is  connected,  such  unconceivable  majesty  and 
amiahleness,  that  all  who  know  it  aright,  will  rever- 
ence, and  put  their  trust  in  Him.  And  to  promote  the 
good  of  mankind,  by  turning  their  attention  to  the  ordi- 
nances of  GOD,  revealed  in  his  word;  which  secure  ta 
all,  the  free  exercise  of  every  right  and  privilege,  that 
contributes  to  their  happiness;  and  which  provide  the 
most  effectual  means  to  prevent  the  oppression  of  every 
individual.  The  judicious  and  candid,  it  is  hoped,  will 
therefore  excuse  the  imperfections  that  may  attend  the 
execution  of  a  design,  intended  for  so  valuable  ends. 

That  the  ends  intended  may  be  effected  through  the 
-efficacy  of  the  Holy  Spirit,  or  ihe  effectual  working  of 
thai  power,  by  which  the  Lord  Jesir*  Christ  is  able,  to 
sub  ue  all  things  to  himself,  is  the  desire  and  prayer,  of 
it  jfc rieod  to  truth  and  mankind. 

&  F, 


CONTENTS, 


JLvrRO 


DUCTIONshowing  the  general  scheme 

CHAP.  I. 

An  enquiry  into  the  Names  and  \ttributes.  that 
are,  in  Scripture,  properly  and  exclusively 
ascribed  to  the  Father,  to  the  Son,  and  to  the 


The  Names  and  Attributes  ascribed  to  the  Father.  & 

The  Names  and  Attributes  ascribed  to  the  Son.  7 

The  Names  and  Attributes  ascribed  to  the  Holy 

Spirit.  -  -  .g 

CHAP.  II. 

An  enquiry  into  the  \clions  or  Works,  that  are, 
in  Scripture,  properly  and  exclusively  ascribed 
to  the  Father,  to  the  #on,  and  to  the  Holy  Spi- 
rit. 

The  actions  or  works  peculiar  to  the  Father.  & 

The  actions  or  works  peculiar  to  the  Son.  13 

The  actions  ascribed  to  the  Spirit,  common  to  the 

Father  or  the  Son,  or  both.  15 

CHAP.  III. 

An  enquiry  into  the   Inferences  (hat  appear  na- 

tive from  these  Names  and  Actions. 
The  general  Name  or  Character  of  the  Father.  19 

He  is  the  first  cause,    unbegotten,    and    unorigi- 

nated.  2<fr 

He  is  infinite,   independant,   immutable,  and  can 

have  no  equal,  nor  equals.  5.1 

He  is  the  fountain  of  all  being  and  perfection.  23 

He  is  the  supreme  object  in  whom  all  worship  and 

honour  should  ultimately  terminate.  ib. 

The  general  character  of  the  Son. 
He  is  a  proper  distinct  person,  or  intelligent   be- 

ing. -  ib« 


x  CONTENTS. 

Page. 

He  is  the  image  of  the  invisible  God  the  Father.  24 

He  is  the  first  born,  not  of  the  new  creation  only, 

but  of  every  creature.  25 

He  was  capable  of  humiliation,  suffering,  and 

death.  -  28 

The  personality  of  the  Holy  Spirit,  cannot  be  pro- 
ved from  the  Scriptures.  -  30 

The  Holy  Spirit  cannot  be  conceived  as  a  crea» 

ture.  '  -  31 

CHAP.  IV. 

Objections,  &c. 

Objection  from  1  John  v.  7  For  there  are  three 
that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost  and  these  three 
are  one.  ...  49 

Obj.  from  Matt,  xxviii.  19.  Baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  43 

Obj   from  Gen.  i.  26.  Let  us  make  man,  &c.  46 

Obj.  from  Psal.  xlv.  6.  Thy  throne,  O  God,  &c.  49 

Obj.  from  Col.  i.  16.  For  by  him  were  all  things 

created,  &c.  51 

Obj.  from  John  v.  23.   That  all  men  should   ho- 
nour the  Son.  -  57 
Obj.    from   John   v.  18.  Making  himself  equal 

with  God,  &c.  59 

Eternal  generation  considered.  63 

Obj.  from  Ezek.  viii.  1.  3.  and  Acts  v.  3,  4,  con- 
sidered.        -  ...  78 
Ohj.  from  John  xvi.  13.  and  Acts  x.  19,20.  &c.  80 
O!)j.   from    Matt,  xxviii.   19.   as  it  relates  to  the 

Holy  Spirit.  83 

CHAP.  V. 

A  Summary  cf  the  Athanasion  Doctrine.  86 

Several  consequences  native  I  here  from.  87 
It  is  inconsistent  with  the  unity  of  the  Supreme 

Being  or  Essence.  88 

It  is  inconsistent  with  itself.  90 
Jl  is  opp-.'-siie  lo  reason  and  express  Scripture 

testimony.         „„.--..  93 


CONTENTS.  xi 

Page. 

It  implies  two  persons  in  the  idea  of  Christ.  *J.> 

It  implies  a  division  of  Chris!,  the  one  Lord,  by 

whom  are  all  tiling.  :  -  95 

The  pernicious  tendency  of  unreasonable  and  un- 
intelligible doctrines.  97 

The  suitableness  of  mystery  and  superstition  to 
promote  the  designs  of  ambitious  and  covetous 
men.  ...  93 

CHAP.  VI. 

A  short  summary  of  the  scripture  doctrine  rela- 
tive to  the  Father,  the  Son,  and  the  Holy 
Spirit.  -  105 

Several  consequences  that  appear  native  from  this 

doctrine.  -  -  107 

The  unity  of  the  Supreme  Being  in  the  Person  of 

the  Father.  -  108 

His  necessary  existence  and  absolute  immutabi- 
lity   -  ib. 

The  person  of  Christ  one  intelligent  being.  ib. 

All  Mediatory  acts  belong  to  the  person  of  Christ 

wholly  and  individually.  -  -  10'J 

The  knowledge  of  Christ,  the  most  effectual 
means  to  free  men  from  the  bondage  of  sin, 
both  in  respect  to  the  corruption  of  the  heart, 
and  constitutions  of  the  world.  •  111 

This  saving  knowledge  as  it  relates  to  persons 
and  nations,  is  to  be  learned  from  the  Scrip- 
tures. ...  112 

The  love  of  God  the  Father,  and  Jesus  Christ  his 
only  begotten  Son,  is  most  clearly  manifested  in 
the  Mediatory  Dispensation.  -  -  115 

The  provision  for  sinners  resulting  from  this  love.       113 

The  knowledge  of  a  first  cause  distinct  from,  and 
superior  to  the  system  of  nature,  and  its  laws; 
can  only  be  attained  by  revelation.  119 

The  perfections  of  the  Supreme  Being,  or  first 
cause,  are  only  known  to  us  by  revelation,  arid 
the  manifestation  of  the  Son  of  God  in  the 
flesh.  .-.--  r  133 


xii  CONTENTS. 

Page. 

The  qualifications  of  Christ  as  a  Saviour,  both 

as  to  power  and  experience.         -  129 

By  what  Christ  hath  done  and  suffered;  he  hath 
condemned  sin  in  the  flesh,  and  magnified  the 
law,  and  made  it  honourable.  132 

The  mediatory  administration,  adapted  by  infinite 
wisdom  to  promote  the  happiness  of  mankind, 
both  in  this  life  arid  that  which  is  to  come.  133 

A  riajht  administration  of  the  law  of  God,  the 
most  effectual  means  to  restore,  promote,  and 
preserve  the  religious  and  civil  privileges  af 
mankind.  -  134 

The  opposite  tendency  of  worldly  governments.  ib. 

The  duty  of  Ecclesiastic  office  bearers.  133 

They  have   no   dominion   over  the  faith  of  the 

people  -         -  136 

The  people's  right  to  judge  in  matters  of  public 

concern.  -       137 

The  people's  right  to  choose  all  their   rulers,  or 

ordinary  office  bearers.  -          138 

The  people's  right  of  election,  not  set  aside  by  a 

divine  choice,  being  previously  made.  139 

The  law  of  God  secures  most  effectually  the  free- 
dom of  the  people.  -  -  ib. 

The  divine  law  ordains,  all  judges  and   officers 

to  be  chosen  and  set  up  by  the  people.  140 

This  law  provides  the  best  securities  against  op- 
pression. -  -  143 

Kingly  government  not  ordained  of  God,  but  only 
permitted  to  the  Israelites  because  of  the  hard- 
ness of  their  hearts.  -  144 

The  appearance  of  Jesus  Christ  as  the  Son  of 
David  according  to  the  flesh,  excludes  every 
other  person  from  the  character  of  a  King.  14<? 

The  kingly  office  of  Christ  extends  to  the  civil  as 

well  as  religious  privileges  of  his  people.         -       14fr 

The  kingly  character  of  Christ  ascertained,  not 
only  by  the  declaration  of  prophecy,  the  confes- 
sion of  the  disciples,  and  the  testimony  of 
Christ  himself;  but  also  by  his  actions*  -  £5£ 


CONTENTS.  xiii 

Page. 

Christ  practically  asserted  the  nullity  of  all  go- 
vernment not  derived  from  and  subordinate  to 
him.  .  -  ±53 

Pilate's  authority  expressly  denied  156 

The  governments  of  the  world   not  ordained   of 

God.  158 

All  lawful  government  must  be   by   Christ,   and 

agree  with  the  rules  ordained  in  the  law  of  God.       159 

The  duty  of  rulers  and  Judges.         -  160 

The   divine    right  of  trial  by  jury.  161 

The  term  kingdom  of  God  admits  of  various  ac- 
ceptations. -  ±62 

The  kingdom  of  God,  as  it  subsisted  among  the 
Israelites  was,  with  some  alteration,  transfer- 
red to  the  Gentiles  -  16* 

The  advantages  that  would  result  from  a  right 
exercise  of  the  rule,  authority,  and  power  that 
belongs  to  the  kingdom  of  God.  16i 

The  kingdom  of  God  under  the  New  Testament 
dispensation,  to  rise  from  a  small,  obscure,  and 
afflicted  stale;  to  a  state,  great,  perspicuous, 
ami  prosperous.  -  17t 

Q.  How  could  sin  and  misery  take  place  in  the 
creation*  and  under  the  government,  of  a  BEING 
infinitely  l-'oive  fiti,  Wist^  Unly,  Just,  and 
GoodS  '  -  ±72 

The  two  tables  of  the   law,  administered   in  two 

ordinances.  ±74* 

The  revelation  that  God  hath  given  of  himself, 
respect*  all  mankind:  and  sho\\s  that  he  is  good 
to  all,  uithout  respect  of  persons  176 

That    he   hath  no  pleasure  in  the    death   of  the 

wicked.  17? 

The  nil!  and  purpose  of  the  father  to  be  accom- 
plished h\  Jesus  Christ.  -  17» 

The  two  'a*=t  chapters  of  Revelation,  relate  to 
the  adminiatrafron  of  Christ,  and  the  reign  of 
tin'  *aints  alter  the  general  resurrection,  and 
judgment  of  the  dead,  small  and  great.  179 

B 


siv  CONTENTS. 

Page. 

The  tender  mercies  of  God  still  to  be  manifested 

to  sinners  in  those  future  dispensations.  185 

The  final  sanmitifatioii  and  salvation  of  all  by  Je- 
sus, appears  from  sundry  particulars.  -  190 

The  revealed  perfections  of  God  require  that  all 

unrighteousness  be  abolished  from  the  creation.  ib. 

The  relation  that  ail  creatures  stand  into  God  as 
their  common  Parent;  secures  their  final  resto- 
ration. -  191 

The  revealed  will  and  purpose  of  God  assures  us, 
that  all  things  shall  be  finally  reconciled  and 
gathered  together  by  Christ.  .  192 

Sin  being  a  plant  not  of  God,  but  the  work  of  the 
Devil  and  wicked  men,  must  be  rooted  up  and 
destroyed  out  of  the  creation.  -  -  193 

The  end  of  Christ's  govprnment,  is  the  subjection 

of  all  things  to  him,  and  to  the  Father.  -  195 

The  sceptre  of  Christ's  kingdom,  or  the  rule, 
authority,  and  power,  ordained  of  God,  is  ap- 
pointed for  the  overcoming  of  all  disobedience.  197 

The  iron  rod  will  be  broken,  or  all  rule,  authority 
and  power,  put  down,  when  all  things  are  sub- 
ject to  Christ,  as  he  is  subject  to  the  Father.  200 

The  efficacy  of  God's  word  to  accomplish  his  will 

and  purpose.  -  -  201 

The  superabundance  of  grace  above  sin.         -  202 

The  nature  of  prayer  and  charity  imply  the  sal- 
vation of  all.  .....  203 — 207 

The  declaration  of  the  angel,  Luke  ii.  10,  11. 
compared  with  Psal.  xli.  6.  and  Isa.  xxiv.  21, 
22. — shows  that  all  must  come  to  the  know- 
ledge of  the  truth  and  be  saved.  -  -  210 

'The  destruction  of  death  and  hell,  implies  the 

final  restoration  of  all  things.  -  -  -  210 

The  times  of  the  restitution  of  all  things  com- 
mence with  the  resurrection  of  the  saints,  the 
glorious  appearance  of  the  church  of  the  first 
born,  or  manifestation  of  the  Sons  of  God.  212 

The  Lord  Jesus  Christ  being  appointed  heir  of 
all  things,  necessarily  implies  that  nothing 
shall  be  finally  lost.  .  .  .  . 


I  ONTENT8.  xv 

Page 

OBJECTIONS  to  the  Doctrine  of  Universal  Restoration. 

Obj.  From  Matth.  xxv.  41,  46.  2  Thess.  i.  9. 

Rev.  xx.  10.  Affirming  eternal  punishment.  217 

Obj.  From  Matth.  xii.  31,  32.  Affirming  the 
blasphemy  against  the  Holy  Ghost  hath  no  for- 
giveness. -  -  218 

Obj.  From  Mark  xiv.  21.  Affirming  it  had  been 

good  for  Judas  he  had  never  been  born.  221 

Obj.  From  Matth.  iii.  12.  and  Mark  ix.  44.  Af- 
firming the  fire  unquenchable;  where  their 
worm  diet  h  not,  and  the  fire  is  not  quenched.  222 

Obj.  From  the  duration  of  the  happiness,  being 
said  to  be  expressed  as  of  the  same  duration 
with  misery.  -  -  -  237 

Obj.  From  the  doctrine  of  universal  restoration, 

being  supposed  productive  of  immorality.  -  234 

Of  predestination.         -  -  245 

Of  divine  decrees.         -  247 

Of  election.         -  ....  248 

APPENDIX. 

Concerning  a  plurality  in  unity,  argued  from  the 

names  Alehim  and  Jehovah.  254 
Of  the  name  Alehim,    being  joined  with  plural 

verbs  and  pronouns.  257 

Of  the  figurative  representation  of  the  cherubim.  261 

Of  fire,  light,  and  air,  being  analogous  ofatrinity.  267 

Of  the  names  Jihevu  Alehim  &e.         -         :         -  273 

Philip  ii.  6.  considered.         -  -  288 

Isa.  xliv.  24.  considered.         -  293 

Heb.  vi.  13.  considered.  295 

Zecli.  xiii.  7.  considered.  29$ 

CONCLUSIONS 

A  summary  of  evidence  for  the  Father's  exclusive 
title  to  self  existence,  and  the  highest  suprema- 
cy. -  -  297 

That  Jesus  Christ  is  the  firstborn  of  every  crea- 
ture, the  image  of  the  invisible  God?  and  the 
executor  of  all  his  purposes.  303 


Xvi  CONTENTS. 

Page. 

That  the  Holy  Spirit  is  not  a  proper  person.  320 

That  all  intercourse  between  the  Father  and  crea- 
tures is  by  Jesus  Christ.  ...  304 

That  the  present  dispensation  of  grace,  respects 

all  mankind  of  every  denomination.  -  305 

That  all  lawful  government  must  be  derived  from 

and  subordinate  to  Christ.  -  306 

That  the  final  issue  of  the  administration  of 
Christ  will  be  the  reconciliation  and  restoration 
of  all  to  the  love  of  God.  *  -  -  310 


AN  HUMBLE   ATTEMPT,  &c. 


_l  HERE  appears  to  be  no  doctrine  of  greater  conse- 
quence, than  that  which  concerns  the  knowledge  of  the 
only  true  GOD,  and  Jesus  Christ  whom  he  hath  sent;  nor 
is  there  any  thing  more  clearly  revealed,  than  what  is 
necessary  to  be  believed  concerning  this  sublime  and 
important  doctrine.  And  yet.  no  doctrine  has  been  ren- 
dered more  obscure  and  unintelligible  than  this  has 
been,  by  the  modes  in  which  some  have  attempted  to 
explain  it.  It  will  always  fare  with  those  who  attempt 
to  amend  what  GOD  hath  revealed,  either  by  adding  or 
diminishing,  as  with  (hose  spoken  of,  Rom.  i.  22.  <  Pro- 
fessing themselves  to  be  wise,  they  became  fools.' 

It  being  from  the  particular  names,  attributes,  and 
actions,  that  are  ascribed  to  the  Father,  the  Son,  and 
the  Holy  Spirit,  that  ihe  general  name  or  character  of 
each  can  be  known;  so^it  is  by  comparing  the  general 
character  of  each  with  the  other,  that  we  can  know; 
that  there  is  a  perfect  equality  between  the  Father  and 
the  Son.  or  that  the  Son  is  subordinate,  and  the  Father 
greater  than  He. 

It  is  by  this  manner  of  investigation,  that  the  Son  is 
proved  to  be  better,  or  more  excellent  than  the  Angels, 
Heb  i.  4.  '  Being  mad*  so  much  better  than  the  Angels, 
as  he  hath  by  inheritance  obtained  a  more  excellent  name 
than  they.'  Name  in  this  place  and  several  others, 
plainly  denotes  a  general  name  or  character.  Several 
instances  might  be  ghen  to  prove  this,  but  it  may  be  suf- 
ficient to  quote  Exod  xxxiv.  5.  6,  7.  *  And  the  LORD 
descended  in  the  cloud,  and  stood  with  him  there,  and 
proclaimed  the  name  of  the  LORD  And  the  LORD 
by  before  him  and  proclaimed,  The  LORD,  the 
GOD,  merciful  and  gracious,  long  suffering,  aujl 
B  3 


xvii  INTRODUCTION. 

abundant  in  goodness  and  truth;  keeping  mercy  for 
thousands,  forgiving  iniquity,  transgression,  and  sin, 
and  that  will  by  no  means  clear  the  guilty;  visiting  the 
iniquity  of  the  Fathers  upon  the  children,  unto  the 
third  and  fourth  generation.'  It  is  very  plain,  that  it 
\vas  not  a  particular  name,  hut  a  general  name,  or  char- 
acter, that  is  exhibited  in  this  proclamation.  So  also, 
after  the  name  of  Christ  is  mentioned,  as  that  by  which 
he  is  proved  to  be  better  than  the  Angels,  Heb.  i.  4.  above 
quoted;  an  enumeration  of  particular  names,  attributes, 
and  actions,  immediately  follow,  to  prove  this  general 
name  or  character;  and  these  are,  his  being  called  the 
Son  of  GOD  most  high;  the  iirst  begotten,and  GOD,  whom 
the  Father  had  set  on  his  throne,  and  anointed  with  the 
oil  of  joy  above  his  fellows;  his  being  an  object  of  wor- 
ship, even  for  Angels;  his  laying  the  foundations  of  the 
earth,  and  the  heavens  being  the  work  of  his  hand.  As 
this  mode  of  enquiry  appears  to  be  the  most  scriptural, 
the  shortest,  and  most  certain  way  for  coming  to  the 
luiowledge  of  the  Father,  the  Son,  and  the  Holy  Spirit; 
it  is  intended  to  manage  our  enquiries  into  this  impor- 
tant doctrine,  according  to  this  plan:  And  therefore  to 
illustrate  and  confirm  what  shall  appear  to  be  the  Scrip- 
ture doctrine;  the  enquiries  here  intended  maybe  divid- 
ed into  the  following  Chapters  or  Heads: 

I.  An   enquiry  into  the  Names  and  Attributes,  that 
are   in  Scripture,  properly  and  exclusively  ascribed  to 
the  Father,  to  tjie  Son,  and  to  the  Holy  Spirit,  distinct- 
ly considered.    * 

II.  An  enquiry  into  the  works,  that  are  thus  exclu- 
sively ascribed  to  each,  in  Scripture. 

III.  An  enquiry  into  the  inferences  that  appear  most 
native  from  what  the  Scriptures  reveal  concerning  the 
foregoing  particulars. 

IV.  An  inquiry  into  the  strength,  or  propriety,  of  the 
objections  that  are,  or  may  be,  supposed  to  be  brought 
against  the  doctrines  inferred. 

V.  A  short  summary  of  the  doctrine,  that  is  opposed 
to  the  foregoing  inferences;  with  an  enquiry  into  the 
•consequences  that  appear  necessarily  to  flow  therefrom, 

VI.  A  short  summary  of  the  Scripture-doctrine,  with 


INTRODUCTION.  xviii 

an  enquiry  into  the  consequences  that  appear  natively  to 
flow  therefrom;  together  with  the  advantages  that 
Mould  result  to  mankind,  from  a  true  knowledge  of  the 
person,  offices  and  administration  of  Christ;  both  as  to 
their  religious  and  civil  interests. 

It  may  be  observed  in  general  as  introductory  to  what 
follows,  that  from  the  near  and  intimate  union  that  sub- 
sists between  the  Father  and  the  Son;  he  being  the  ex- 
press image  of  the  Father's  person,  and  brightness  of  his 
glory;  the  Father  dwelling  in  him,  and  he  in  the  Father; 
and  all  the  glory  and  perfections,  the  counsels  and  agen- 
cy of  the  Father  being  manifested  through  the  Son;  so 
thafwhatever  is  known  of  the  Father,  and  whatever  re- 
lations he  sustains  to  creatures,  it  is  through  his  only 
begotten  Son  that  he  communicates  that  knowledge,  and 
sustains  these  relations;  that  hence  names  expressed  of 
relation  to  creatures,  are  applied  in  common  to  the  Fa- 
ther and  the  Son. 

A  right  understanding  of  these  names,  that  express 
relation  to  us.  may  therefore  lead  us  to  a  discovery  of 
the  sovereignty  and  supremacy  of  the  Father  and  the 
Son  over  us,  and  of  our  subordination  and  dependence; 
but  \\e  cannot  from  thence  discover  what  relations  the 
Father  and  the  Son  bear  to  each  other,  or  whether  the 
Son  be  equal,  or  subordinate  to  the  Father.  This  must 
be  discovered  from  such  names  as  express  their  relation 
to  one  another,  or  are  applied  to  one  in  some  peculiar 
and  exclusive  sense,  so  as  to  be  applied  in  that  sense  to 
Do  other  person  whatever;  and  from  such  agency  being 
ascribed  to  one,  as  cannot  be  (at  least  is  not  in  Scrip- 
ture) ascribed  to  any  other. 

It  is  the  Scripture  account  of  the  names,  attributes, 
and  agency  of  the  Father,  the  Son,  and  the  Holy  Spirit, 
that  is  the  subject  of  the  following  enquiries. 


CHAP.  I. 

An  enquiry  into  the  Names  and  Attributes,  that 
are,  in  Scripture,  properly  and  exclusively 
ascribed  to  the  FATHER,  to  the  SON,  and  to 
the  HOLY  SPIRIT,  distinctly  considered. 

.  A 


Of  the  Names  and  Attributes  that  are  thus  as- 
cribed to  the  Father. 

i.  HE  is  called  the  Most  High  GOD,  Gen.  xiv. 
18.  22.  'And  Vlelchizedrkkingof  Salem  brought 
'  forth  bread  and  wine:  and  he  was  the  priest  of 
'  the  Most  High  GOD.  And  he  blessed  him, 
'  and  said,  Blessed  be  Abratn  of  the  Most  High 
(  GOD,  possessor  of  heaven  and  earth:  and  bles- 

<  sed  be  the  Most  High  GOD.    And  Abram  said 
*  to  the  king  of  Sodom,  I  h,<<ve  lift  up  my  hand 

<  unto  the  Lord  the  Most  High  GOD.'  &r.    Dan. 
v.  18.  21.  '  O  though  king,  the  Most  High  GOD 
6  gave  Nebuchadnezzar  thy  father  a  kingdom,  — 
6  he  was  driven  from  the  sons  of  men,  —  till  he 
'knew  that  the  Mosf  High  GOD  ruled  in  the 
6  kingdoms  of  men/  Psal.  Ivii.  U.  *  1  will  rry 

<  unto  GOD  Most  High.9  Heh.  vii.  1.  <  Priest  of 

<  the  Most  High  OOD.> 

The  mime  Most  High,  is  also  frequently  ap- 


6          Of  the  NAMES  and  ATTRIBUTES 

plied  to  the   Father,  either  absolutely,  or  with 
GOD  or  Lord  understood;  as,  Psal.  cvii.  11. 

<  They  contemned  the  counsel  of  the  Most  High? 
Acts  vii.  48.  fc  Howbeit,  the  Most  High  dwel- 
'  leth  not  in  temples  made  with  hands.'    In  the 
same  manner,  he  is  called  the  Highest,  Luke  i. 
82,  35.  <  He  shall  be  great,  and  shall  be  called 
6  the    Son  of  the  Highest; — the  power  of  the 

*  Highest  shall  overshadow  thee.'* 

2.  HE  is  called  the  Invisible  GOD,  Col.  i.  15. 
6  Who  is  the  image  of  the  Invisible  GOD.'     Of 
him  it  is  said,  John  vi.  4-0.  *  Not  any  hath  seen 
'  the  Father,  except  he-wtio  is  from  (VOD.?  Arid 
John  i.  18. '  No  one  hath  seenUOl)  at  any  time.' 

3.  Goodness  is  attributed  to  him  in  some  pe- 
culiar and  exclusive  manner,  Matth.  xix.   17- 
'  There  is  none  good  but  one,  that  is  GOD.'  Gr. 

*  no  one  is  good  except  one  &OD.' 

4.  The  character  of  Father  is  peculiarly  as- 
cribed to  him,  1  Cor.  viii.  6.  *  There  is  one  GOD 
6  the  Father,  of  whom  are  all  things;  and  one 

<  Lord  Jesus  Christ,  by  whom  are  all  things.' 
Eph.  iv.  6.  <  One  GOD  and  Father  of  all,  who 
6  is  above  all,  and  in  you  all.' 

5.  He  is  exclusively  called  the  Father  of  our 

*  Besides  the  many  instances  that  might  be  given, 
where  the  Father  is  called  the  highest  and  most  high,  he 
is  called  the  Most  High  GOD  seven  times  in  the  above 
quotations,  by  persons  who  undoubtedly  spake  by  the 
Spirit  of  GOD.  Let  such,  therefore,  as  quarrel  at  this 
name  being  thus  applied,  be  ashamed  to  oppose  such  a 
testimony;  and  blush  to  see  a  heathen  king,  a  damsel 
under  the  influence  of  an  evil  spirit,  and  the  devils  them- 
selves, more  ready  to  acknowledge  this  divine  testimony, 
than  a  professor  of  the  Christian  name.  For  which  see, 
Dan.  iii.  26. — Acts  xvi.  17. — Luke  viii.  28* 


Ascribed  to  the  FATHER.  7 

Lord  Jesus  Christ.2  Cm-.  I  3.  «  Blessed  lie  GOD, 

*  even  the  Father  of  nur  Lord  Jesus  Christ  the 

<  Father  of  mereies,  and  the  GOD  of  all  comfort.' 

6.  HE  is  called  the  G OD  as  well  as  the  Kather 
of  our  Lord  Jesus  Christ,   Kph.  i.  3.  '  Blessed 

*  be  the  GOD  and  Father  of  our  Lord  Jesus 

<  Christ.'  See  also  1  Pet.  i.  3. 

7.  He  is  called  the  Head  of  Christ,  1  Cor.  xi. 
3.  '  But  I  would  have  you  to  know,  that  the 
6  head  of  every  man  is  Christ, — and  the  head  of 
«  Christ  is  GOD.' 

SECT.  2. 

Of  the  Names  and  Attributes  that  are  ascribed 
to  the  Son,  as  property  and  exclusively  belong* 
ing  to  him. 

1.  H  K  is  called  the  only  begotten  Son  of  GOD, 
John  iii.  16.  <  GOD  so  loved  the  world,  that  he 
(  sent  his   only   begotten  SON.'  £c.  John  i.  1-k 
6  The  only  begotten  of  the  Father.'9 

2.  He  is  called  his  own  or  proper  Son,  Rom. 
viii.  32.     6  He  that  spared  not  his  own  SON,  but 

<  delivered  him  up  for  us  all.' 

3.  He  is  called  the  image  of  the  invisible  GOD, 
Col.  i.  15.  *  Who  is  the  image  of  the  invisible 

<  GOD.'  Heb.  i.  3.  <  Who  being  the  brightness 
f  of  his  F  ther's  glory,  and  the  express  image 
'  of  his  person.' 

4.  He  is  called  the   Beginning,  Col.  i.  18. — 

<  "Who  is  the  beginning.9  R*v.  iii.  14.  <  The 
6  beginning  of  the  creation  of  GOD.'   Prov.  viii. 
22.  "  JEHOVAH  possessed  me,  the  beginning  of 
(  his  ways.'  So  the  words  are  in  the  original. 


8         Of  the  NAMES  and  ATTRIBUTES 

/• 

5.  He  is  called  i\\e  first  born,  wt  first  begotten 
of  every  creature,  Col.  i.  i;\  rThej!r*i  born  of 
4  every  creature.'   Heb.  i.  6.  *  When  he  bringeth 
'  in  the  first  begotten  into  the  world,  he  saith, 
6  And  let  all  the  angels  of  fiOD  worship  him.' 

6.  1  !e  is  called  i\\v  first  born  or  begotten  from 
the  dead.  Col.  i.  18.   *  The  first  born  from  the 
1  dead.'  llev.  i.  5.  'Theirs'  begotten  from  the 
<  dead.' 

7-  He  is  called  the  one  Mediator  between  GOD 
and  men,  1  Tim.  h.  5.  •  For  there  is  one  med- 
'  iator  between  GOD  and  men,  the  man  Christ 

*  Jesus.' 

SECT.  3. 

Of  the  Names  and  Attributes  that  are  properly 
and  exclusively  ascribed  to  the  Holy  Spirit 
in  Scripture  t 

UPON  enquiry,  I  do  not  find  that  any  name  or 
attribute  is  ascribed  to  the  Holy  Spirit,  which 
is  not  in  some  respect  ascribed  either  to  the  Fa- 
ther  or  the  Son.  The  name  Spirit,  is  a  very 
common  name;  it  is  applied  to  the  Father,  John 
iv.  23*  £1*.  '  The  Father  seeketh  such  to  wor- 
6  ship  him.  GOD  is  a  Spirit,  and  they  that  wor- 
(  ship  him,  must  worship  hiin  in  spirit  and  in 
6  truth.'  It  is  applied  to  the  Son,  2  Cor.  iii.  17. 

*  Now  the  Lord  is  that  Spirit.'  And  even^ro- 
cesisinn,  which  is  commonly  considered  as  the, 
distinguishing  property  of  the    Spirit,    is    not 
strictly  so  in  every  respect.      For  procession  is 
ascribed  to  the  Son,  as  well  as  to   the    Spirit, 
John  viii.  1£.  *  Jesus  saith  unto  them,  if  GOD 

*  vere  your  Father,  ye  would  love  me;  for  I 
( proceeded  forth  and  came  from  GOD.'  Proces- 


Ascribed  to  the  S  PI  KIT.  9 

snni  is  capable  of  a  very  general  application,  as 
well  as  the  name  Spirit;  it  is  applied  to  the 
words  that  our  Lord  spake,  Luke  iv.  23.  '  And 
'  all  hare  him  witness,  and  wondered  at  the  gra- 
'  cious  words  which  proceeded  out  of  his  mouth.5 


CHAP.  IT. 

An  enquiry  into  the  Actions  or  Works,  that  are, 
in  Scripture,  properly  and  exclusively  ascrib- 
ed to  the  FATHER,  to  the  SON,  and  to  the  HO- 
LY SPIRIT,  distinctly  considered. 
SECT.  1. 

Of  the  Actions  or  Works  that  are  peculiarly  and 
exclusively  proper  to  the  Father 

1.  THE  act  of  generating^  or  bringing  forth 
the  only  begotten  Son;  this  act  i*  intimated  by 
the  name  Father,  and  is  expressly  ascribed  to 
him*  who  is  generally  understood  by  that  name, 
John  i.  14.  <  The  only  begotten  of  the  Father.' 
Psal.  i?,  7-  'I  will  declare  the  decree;  the  Lord 
*'  h.iih  said  to  me,  tliou  art  my  Son,  this  day 

•  have  I  begotten  thee.'     Prov.  viii.  24,  25. — 

*  When  there  was  no  depths  1  was  brought  forth; 

•re  the  mountains  were  settled;  before  the 
1  Sf'lls  was  I  brought  forth.' 

£.  The  appointment,  setting  up,  or  anointing 
the.  only  begotten  Son,  to  be  the  executor  of  all 
Lis  purposes  relative  to  creatures,  Prov.  viii.  23, 

C 


10  Of  the  ACTIONS  or  WORKS 

€  I  was  set  up  from  everlasting.'  The  word  ren- 
dered set  up,  signifies  to  pour  out,  as  drink  of- 
ferings: or  as  oil  is  poured  upon  the  heads  of 
persons  to  anoint  them.  Hence  as  a  name,  it  sig- 
nifies persons  anointed  to  office;  for  it  is  the  word 
0'3'w,  the  plural  of  T"  that  is  rendered  Dukes, 
Josh.  xiii.  21.  Princes,  Ezek.  xxxii.  80.  Prin- 
cipal men,  Micah.  v.  5.  Princes,  Psal.  Ixxxiii. 
11.  Princes,  Dan.  xi.  8. — It  seems,  therefore,  to 
be  a  word  very  fit  to  express  the  constitution,  or 
appointment  of  the  Bon  of  GOD,  to  be  the  great 
Agent,  through  or  by  whom,  all  the  perfections 
and  counsels  of  the  Father  should  be  manifested 
in  the  creation,  preservation,  and  government  of 
finite  beings:  And  when  it  is  said,  1  was  set  up, 
it  is  plain,  that  this  setting  up,  or  anointing,  is 
the  Father's  act:  For  Acts  x.  38.  <  GOD  anoint- 

*  ed  Jesus  of  Nazareth  with  the  Holy  Spirit, 
'  and  with  power.'  And  Kph.  iii.  9.  '  GOD  cre- 

*  ated  all  things  by  Jesus  Christ.' 

Besides  this  general  appointment,  he  is  ap- 
pointed of  the  Father  to  the  offices  of  a  Prophet, 
a  Priest,  and  a  King,  for  the  preservation,  gov- 
ernment, and  restoration  of  sinners.  Which  offi- 
ces are  especially  manifested  in,  and  exercised 
over  the  church  in  the  present  dispensation, 
Acts  vii.  37.  <  This  is  that  Moses  who  said  un- 

*  to  the  children  of  Israel,  a  prophet  shall  the 
'  Lord  your  GOD  raise  up  unto  you  of  your  bre« 

*  Ihren  like  unto  me,  him  shall  ye  hear.'    Psal. 
ex.  4.  *  The  Lord  hath  sworn,  and  will  not  re- 

*  pent,  thou  art  a  priest  for  ever  after  the  order 

*  of  Melchizedek.'    Psal.  ii.  6.  *  Vet  have  I  set 
»  my  king  upon  my  holy  hill  of  Zion.' 

*  3*  The  merciful  and  mysterious  imrpose  of 


Ascribed  to  the  FATHER.  11 

gathering  all  things  together  in  or  by  Christ, 
Eph.  i.  9,  10.  <  Having  made  known  unto  us 
4  the  mystery  of  his  will,  according  to  his  good 
f  pleasure  which  lie  hath  purposed  in  himself. — 
6  That  in  the  dispensation  of  the  fulness  of  the 
6  times,  he  might  gather  together  in  one  all  things 

<  in  Christ,  both  which  are  in  heaven,  and  which 
6  are  on  earth,  even  in  (or  by)  him.' 

-1.  The  intimation  of  this  purpose,  and  the 
means  for  accomplishing  it  to  Jesus  Christ,  Isa. 
1.  4,  5.  '  The  Lord  GOD  hath  given  me  the 
6  tongue  of  tiie  learned,  thatl  should  know  how 

<  to  speak  a  word  in  season  to  him  that  is  weary; 
'  he  wakeneth  morning  by  morning;  he  waken- 
•'  eth  mine  ear  to  hear  as  the  learned.  The  Lord 
'  GOD  hath  opened  mine  ear,  and  I  was  not  re- 
f  hellions,  neither  turned  away  back.'    Psal    xl. 
7?  8.     '  Lo  1  come,  I   delight  to  do  thy  will  O 

<  my  GOD.'  John  viii.  38.    1  speak  that  which 

<  I  have  seen  with  my  Father.'  John  v.  20. — 

<  The   Father  loveth  the  Son,  and  showeth  him 
(  all  things  that  himself  doeth.'   Rev.  i.  1.  <  The 
f  revelation  of  Jesus  Christ  which  GOD  gave  un- 
6  to  him.' 

5.  The  sending  the  only  begotten  Son  into 
the  world,  John  iii,  1(5.  «  For  GOD  so  loved 
'  the  world,  that  he  sent  his  only  begotten  Son, 

<  that    whosoever  believeth  in  him  should   not 
•  perish,  but  have  everlasting  life.'  John  vii.  28, 
2-».    '  Thf>n    cried  Jesus, —  he  that  sent  me  is 
6  true,  whom  ye  know   not.     But  1  know  him, 
6  for  I  am  from  him,  and  he  hath  sent  me.    John 
6  viii.  2fi,  28.  29.     He  that  sent  me  is  true;  r«nd 
6  1  speak  to  the  world  those  things  which  I  have 


12  Of  the  ACTIONS  or  WORKS 

'  heard  of  him.  And  Iilo  nothing  of  myself;  but 
'  as  the  Father  hath  taught  me,  I  speak  these 
s  things.  And  he  that  sent  me,  is  with  me.' 

(5.  The  exaltation  of  the  Lord  Jesus  Christ 
in  his  incarnate  nature.  Acts  v.  30,  31.  *  The 
'  GOD  of  our  fathers  raised  np  Jesus,  whom  ye 

<  slew  and  hanged  on  a  tree;  him  hath  GOD  ex- 
'  alted.'  Eph.  i.  21.  '  Far  above  all  principal!- 
6  ty,  and  power  and  might,  and  dominion,  and 
'  every  name  that  is  named,  not  only   in  this 
'  world,  but  also  in  that  which  is  to  come.'    See 
also  Philip,  ii.  9.  and  Acts  ii.  33. 

7-  The  gift  of  all  power  unto  the  Son,  and 
the  delivering  of  all  things  into  his  hand,  Matth. 
xxviii.  18.  '  And  Jesus  came,  and  spake  unto 
( them,  Saying,  all  power  is  given  unto  me  in  hea- 
6  ven  and  in  earth.7  John  v.  22 — 27.  <  For  the 
4  Father  judgeth  no  one,  but  hath  committed 
'  all  judgment  unto  the  Son.  And  given  him 
'  authority  to  execute  judgment  also,  because 

<  he    is  the  Son    of  man/     Matth.    xi.   27.— 

<  Ml  t flings  are   delivered  unto  me  of  my  frV 

*  ther.?    Johnxiii.  3.    '  Jesus  knowing  that  the 

*  Father  had  given  all  things  into  his  hands,  and 
'  that  he  was  come  fromGOl),  and  went  to  ft  0 IV 

The  knowledge  of  the  times  and  seasons 
seems  also  to  be  ascribed  in  some  pariicuLir 
manner  to  the  Father,  Acts  i.  7.  'And  he  sVid 
tf  unto  them,  it  is  not  for  you  to  know  the  times 

*  and  seasons  which  the  Father  hath  put  in  his 

*  own  power.'  Compare  Mark  xiii.  32. 


Ascribed  to  the  Sox.  13 

SKCT.  2. 

Of  the  Actions  and  Works,  tlwrf  are  peculiarly 
and  exclusively  proper  to  the  tion. 

1.  THE  urccptiHg  of  the  Fathers  proposal  of 
the  covenant  oi'  redemption,  or  undertaking  the 
recovery  of  lost  sinners*  Psal.  xl.  7»  #•     '  Then 

<  said  I,  Lo,  I  come;  in  the  volume  of  the  book 
6  it  is  written  of  me,  1  delight  to  do  thy  will,  O 

<  my  GOD.'     Ileh.  x.    9,  10.     *  Then" said   he, 

<  Lo,   L  come  to  do  thy  will,  0  GOD.      By  the 
-'  which  will  we  are  sanctified,  through  the  offer- 
'  ing  of  the  body  of  Christ  once  for  all.' 

2.  Coming  into  the  world  to  be  incarnate ,  or, 
take  part  of  the  flesh  and  blood,  like  the  children 
of  men.  Ueb.  i.  0.   6  When  he  bringeth  the  tirst 

begotten  into  the  world.'  John  i.  14>.  (  The 
word  was  made  flesh,  and  we  beheld  his  glo- 
ry, the  glory  as  of  the  only  begotten  of  the  Fa- 
ther, full  of  grace  and  truth/  John  v.  4>3.  *  I 
am  come  in  my  Father's  name.'  Heb.  i.  14.-— 
Forasmuch  then  as  the  children  are  partakers 
of  flesh  and  bloody  he  also  himself  took  part  of 
the  same.' 

3.  Becoming  poor,  or  emptying  himself  of  the 
fulness  and  glory  he  had  with  the  Father  before 
the  world  was,  John  xvii.  5.     '  And  now  O  Fa- 
4  ther  glorify  me  with  thine  own  self,  with  the 
6  glory  whscli  1  had  with  Thee  before  the  world 

*  vas.9  2  Cor.  viii.  9.   '  For  ye  know  the  grace 

*  o    our  Lord  Jesus  Christ,  that  though  he  was 

<  rich,  yet  for  your  sake  he  became  poor,  that  ye 
4  through  hi«  p  verty  might  be  rich.'   Philip,  it. 
8.  <  He   made  himself  of  no  rep  station;'  or. 


14  Of  the  ACTIONS  or  WORKS 

more  literally,  he  '  emptied  himself.'  He  ap- 
peared in  such  a  state  of  poverty,  as  to  have  no 
•where  to  lay  his  head. 

4.  Hubmiting  unto,  and  undergoing  a  state  of 
suffering  atoA  death,  even  the  death  of  the  cross, 
&  Pet.  ii.  SI.     '  Christ  also  suffered,  leaving  us 

<  an  example  that  we  should  follow  his  steps/ 
Mattli.  xx.  28.  6  The  Son  of  man  came  not  to 

*  be  ministered  unto,  hut  to  minister,  and  to  give 

*  his  life  a  ransom  for  many.'   Philip,  ii.  S.  6  He 
"'  humbled  himself,  and  became  obedient  to  death, 

*  even  the  death  of  the  cross/ 

5.  Rising  from  the  dead,  by  virtue  of  a  liv- 
ing or  quickening  principle,  given  to  him  of  the 
Father,  John  v/Sl.  26.  '  As  the  Father  raiseth 

*  up  the  dead,  and  quickeneth  thorn;  even  so  the 
'  Son  quickeneth  whom  he  will.  For  as  the  Fa- 

*  tlier  hath  life  in  Himself,  so  hath  he  given  to 

*  the  Son  to  have  life  in  Himself    John  x.  17> 
18.    '  Therefore  doth  my  Father  love  me,  be- 

<  cause  1  lay  down  my  life,  that  I  may  take  it 

<  again.  No  man  taketh  it  from  me;  but  1  lay  it 

*  down  of  myself.  1  have  power  to  lay  it  down, 

*  and  I  have  power  to  take  it  again.  This  com- 

*  mandment  have  1  received  of  my  Father.9 

(i.  JLeaving  the  world,  and  going  again  to  the 
father,  to  sit  with  him  on  his  throne,  at  the 
right  hand  of  his  Majesty  on  high,  John  xvi.  28. 
1  am  come  forth  from  the  Father,  and  am  come 
into  the  world;  again  1  leave  the  world,  and  go 
unto  the  Father/  Rev.  iii.  SI.  '  Even  as  I  also 
overcame,  and  am  set  down  with  my  Father 
on  his  throne/  Eph.  iv.  10.  <  He  that  descend- 
ed, is  the  same  also  that  ascended  up  far  above 
*'  all  heavens,  that  he  might  fill  all  things/ 


Ascribed  to  the  SPIRIT.  15 

y.  Mediation  between  GOO  and  men,  1  Tim. 
ii.  p.  »  For  there  is  one  GO  I)  and  one  Mediator 
f  between  GOD  and  men,  the  man  Christ  Jesus; 
'  who  gave  himself  a  ransom  for  all,  to  be  testi- 
4  fied  in  due  time.' 

SECT.   3. 

Of  the  Actions  or  Works,   that  are  ascribed  to 

the  I  foil/  Spirit. 

So  far  as  I  can  find,  there  appears  to  be  no 
action  or  work  peculiarly  and  exclusively  ascrib- 
ed to  the  Holy  Spirit,  in  Scripture.  The  fol- 
lowing particulars  seem  to  include  all  the  actions 
or  works  that  are  ascribed  to  the  Spirit,  and 
these  are  also  ascribed  either  to  the  Father  or 
the  Hon,  or  both. 

1.  Creation  is  ascribed  to  the  Spirit,  Job.  xxvi. 
13.  <  By  His  Spirit  he  hath  garnished  the  hea- 

<  vens  '     Job.  xxxiii.  4.   «  The   Spirit  of  GOD 

*  hath  wade  me.     But  this  is  also   ascribed    to 

<  the  Father  and  the  Son.'    Eph.  iii.  9.    <  Who 

*  created  all  things  by  Jesus  Christ.' 

2.  The  conception  of  the  body  of  Christ  in 
the   womb  of  the  Virgin  Mary,  is  ascribed  to 
the  Holy  Spirit,  Matth.  i.  18.  <Now  the  birth 

<  of  Jesus  Christ  was  on  this  wise.     When  as 
'  his  mother  Mary  was  espoused  to  Joseph,  be- 
'  fore  they  came  together,   she  was   found  with 
'  child  of  the  Holy  Spirit.'    This  is  ascribed  to 
the  Father,  Heb.  x.  5.    «  Sacrifice  and  offering 

*  thou  wouldst  not,  but  a  body  hast  thou  prepar- 

<  ed  me. — Isaiah  xlix.  5.     '  And  now  saith  the 
6  Lord,  tb&t  formed  me  from  the  womb  to  be  his 
'  servant,  to  bring  Jacob  again  to  him.' 

3.  The  working  of  miracles,    Rom.  xr.    10. 

*  Through  mighty  signs  and    tconderts,    by   the 

<  power  of  the  Spirit  of  GOD.'    These  also  are 


16  Of  tli e  ACTIONS  or  WORKS 

ascribed  to  the  Father  and  the  Son,  Acts  ii.  22. 
6  Ye  men  of  Israel  hear  these  words,  Je*us  of 
'  Nazareth,  a  man  approved  of  GOD  amon 2; you 
'  by  miracles  and  wonders  and  signs,  which  GOD 
'  did  by  him  in  the  midst  of  you.' 

4.  The  offiring  of   Christ   Jesus   a  sacrifice 
for  sin,  is  ascribed  to  the  Son  and   the    Spirit, 
Heb.  ix.  14.   '  How  much  more  shall  the  blood 
6  of  Christ,    who   through  the  eternal   Spirit  of- 

<  fereil  himself  without  spot  to  GOD,'  &c.   This 
is  also  ascribed  to  the  Father,  Isaiah    liii.    10, 

*  When  thou  shalt  make  his   soul  an   offering 
6  for  sin.' 

5.  The  calling  and  appointing  church  officer??, 
is  ascribed  to  the  Spirit,  Acts  xiii.  2.  <  The  Ho- 

<  ly    Spirit   said,    separate    me,    Barnabas  and 
'  Saul,  for  the  work  whereunto    I    have  called 

<  them.'     Arts  xx.  28.    '  Take  heed  unto  your- 
6  selves,  and  unto  all  the  flock  over  which   the 
'  Holy  Spirit  hath  made  you  overseers/     This 
is  ascribed  to  the  Son,  John  xv.  16.  «  Ye  have 
(  not  chosen  me,  but  1  have  chosen  you,  and  or- 

<  dained  you,  that  ye  should  go  and  bring  forth 

*  fruit.'  Eph.  iv.  II.  «  And  he  gave  (or  appoint- 
6  ed)  some  Apostles,   and    some    Prophets,   and 
'  some  Evangelists,  and  some  Pastors  anclTeach- 

<  ers. — This  is  ascribed   to  the  Father,  Acts  x. 
'41.  *  Uuto  witnrss  chosen  before  of  GOD,  even 

<  us,'  &c.  i  Cor.  xii.  28.    «  And  GOD  hath  set 
'  some  in  the  church,  first,    apostles,   secondly, 
'prophets,  thirdly,  teachers,'  &c. 

6.  Dwelling  and  abideing  in  the  hearts  of  be- 
lievers is  ascribed  to  the  Holy  Spirit,  John  xiv. 
17.   »  The  Spirit  of  truth  which  the  world  can- 
'  nnt  receive,  because  it  seeth  him  not,  neither 
6  knoweth     him,    but    ye    know     him   'for     he 
'  dwelleth  with  you,  and  shall  be  in  you.'    1  his 


,  Scribed  to  the  SPIRIT.  17 

is  also  ascribed  to  the  Father  and  the  Son,  ver. 
23.  'Jesus  answered  and  said  unto  him,  if  a 
'  man  love  me,  he  will  keep  my  words,  and  my 

*  Father  will  love  him,  and  we  will  come   unto 

*  him,  and  make  our  abode  with  him.' 

7.  The  teaching  of  believers,   and    bringing 
all -things  to  their  remembrance,  is  ascribed  to 
the  Holy  Spirit,  John  xiv.   2(5.  <  But  the  Com- 

*  forter  which  is  the  Holy  Spirit,  whom  the  Fa- 

*  ther  will  send  in  my  name,  he  shall  teach  you 
<  all  things,  and  bring  all  things  to  your  remem- 
*'  branciv  This  is  ascribed  to  the  Father,  John 
vi.  t-tf.  <  It  is  written  in  the  prophets,  and  they 
6  shall  be  all  taught  of  GOD.    Kvery  man  there- 
'  fore  that  hath  heard  and  learned  of  the  Father 
6  coineth  unto  me.'  Matth.  xvi.  17-  '  Flesh  and 

*  blood  hath  not  revealed  it  unto  thee,    but   my 

*  Father  which  is  in  heaven.'  It   is  ascribed   to 
the  Son,  Psal.  xl.  9,  10.  <  I  have  preached- righ- 
'  teousness  in  the  great  congregation,'  &c.    Oeb. 
ii.  13.   <1  will  declare  thy  name  unto  ray  breth- 
6  ren,  in  the  midst  of  the  church  will  1  sing  unto 
6  thee.'  It  is  ascribed  both  to  the  Father  and  the 
Son,  Heb.  5.  1.  '  GOD  who  at  sundry  times,  and 
6  in  divers  manners,  spake  in  times  past  unto  the 
;  Fathers,  hath  in  these  last  days  spoken  unto  us 
'  by  his  Son.'    The  book  of  Revelation  is  said 
r  to  be,  the  revelation    of  Jesus    Christ,    wh  ich 
4  GODgaveuntohim,  to  show  unto  his  servants.' 
And  at  the  conclusion  of  each  of  the  epistles  to 
the  seven  churches,  it  is  said    'He  thatiiiith  an 

*  ear  let  him  hear  what  the  Spirit  saith  uMo  the 
'  churches.' 

8.  Quickening^facticy  is  ascribed  to  the  Sp:rit 
John  vi.  63.  •  IMs  «he  Spirit  that  ywckenejh..9 
%  Cor.  iii.  6.  <  The  Spirit  giveth  life/  1  Pet.  iii, 


18  Of  the  ACTIONS  or  WORKS 

18.  '  Quickened  by  the  Spirit.'  This  is  ascrib- 
ed to  the  Father,  John  v.  &i.  '  The  Father 
<  quickeneth  the  dead.'  1  Tim.  vi.  13. «  GOD  who 
'  qidckeneth  all  things.'  See  also  Horn.  iv.  17- 
and  Acts  iii  26.  '  GOD  having  raised  up  his  Sou 
6  Jesus.'  It  is  ascribed  to  the  Son,  John  v.  21. 
6  The  Son  quickeneth  whom  he  will.'  1  Cor. 
xv.  45.  *  The  second  Adam  was  made  a  quick- 
6  ening  Spirit.'  And  John  x.  18.  4  1  have  power 
Mo  lay  it  down,  and  1  have  power  to  take  it 
'again.'  says  our  Lord,  when  speaking  of  his  life. 

9.  Sanctification   is  ascribed    to    the  Spirit, 
Rom.  xv.  16.  '  Being  sanctified   by    the   Holy 
'  Spirit.'  This  is  ascribed  to  the  Father,   Jude 
ver.  1.  '  Sanctified  by  GOD  the  Father.'     And 
to  the  Son,   1  Cor.  i.  2.  6  Sanctified  in  (or  by) 
'Jesus  Christ.' 

10.  The  joy  and  comfort  of  believers  is  as- 
cribed to  the  Holy  Spirit,  John  xiv.  16.   *  I  will 
'  pray  the  Father,  and  he  will  send  you  another 
'  Comforter.'  Horn.  xiv.  ij.  '  For  the  kingdom 
'  of  GOD  i.«  not  meat  and  drink,  but  righteous- 
'  wss  arid  pfjace,  andjo^in    for  by)    the    Holy 
'  Spirit.'    This  is  ascribed  to  the  Father,  2  Cor. 
i.  3.  4.   'Blessed  be  GOD,  even  the  FMher  of 
'  our  Lord  Jesu     Christ.'     who   comforteth   us 
'  in  all  our  tribulation.'     Horn.  v.  It.  <  We  al- 
'  so  joy  in  GOD  through  our  Lord  Jesus  Christ.' 
In  this  last  text,  it  is  ascribed  botli  to  the  Father 
and  the  Son.     And  2  Thess.  ii.  16,  ij.  *  Now 
'our  Lord  Jesu*  Christ  himself,  and  GOD  even, 
'our  Father  who  hath  loved  us,  and  hath  given 
« us    everlasting    consolation,    and    good    h<>pe 
'  through  grace  comfort,   your  hearts,   and  esta- 
'blish  you  in  every  good  word  and  work.'    The 


Ascribed  to  the  SPIRIT.  19 

Lord  Jesus  Christ  *  is  our  peace,"  Kph.  ii.  11. 
And  hi  him  •  is  consolation/  Philip,  ii.  1. 

11.  Intercession  is  ascribed  to  the  Holy  Spi- 
rit, Horn.  viii.  2(5.  *  But  the  Spirit  itself  maketli 
6  intercession  for  us  with  groaning*  which  can 
'  not  he  uttered/  This  is  also  ascribed  to  the 
Son,  Rom.  viii.  34.  *  AVho  is  even  at  the  right 
*  hand  of  GOD,  who  also  maketli  intercession 
6  for  us/ 


CHAP.  III. 

An  Enquiry  into  the  Inferences  that  appear 
most  native  from  what  the  Scriptures  teach, 
relative  to  the  FATHER,  the  SON,  and  the  HO- 
LY SPIRIT. 

That  the  Inferences  or  doctrines  that  are  most 
native  from  the  texts  quoted  under  the  forego- 
ing heads,  may  be  discovered  with  certainty  and 
clearness;  their  evidence,  or  what  they  testify 
concerning  the  Father,  the  Son,  and  the  Holy 
Spirit,  may  be  summed  up  under  this  head  as 
follows: 

SECT.  1. 

The  general  Name  or  Character  of  the  Father, 
arising  from  the  several  Names,  Attributes, 
and  Actions,  that  are  ascribed  to  him  in  Scrip- 
ture, and  which  properly  and  exclusively  be- 
long  to  him,  appears  to  be  this:  That  He  is  a 
distinct  Person,  possessing  a  distinct  person- 


20    INFERENCES  from  NAMES  and  ACTIONS 

ality,  intelligence,  and  activity;  that  he  is  un~ 
begotten,  immutable,  and  independent;  that 
he  is  the  Fountain  of  ail  being  and  perfect  ion; 
that  all  grace  and  truth,  love  and  mercy,  flow 
from  him  as  the  FIRST  CAUSE:  and  that 
all  worship  and  honour,  prayer  and  praise, 
should  ultimately  terminate  in  him  as  the 
SUPREME  OBJECT. 

THAT  the  several  parts  of  this  character  arc 
just,  native,  and  necessary  inferences,  from  tiie 
several  JVflWtfs,  Attributes,  and  Actions  ascri- 
bed to  the  Father  in  the  Scriptures  of  Truth, 
will,  I  think,  appear  very  evident,  from  a  care- 
ful and  impartial  comparison  of  the  one  with 
the  other. 

1.  His  being  called  the  GOD  and   Father  of 
our  Lord  Jesus  Christ  the  GOD  and  Father  of 
all;  and  His  sending  His  Son  into   the    world, 
and  teaching  him  what,  to  say;  necessarily  infers 
distinct  personality,  activity,  and  intelligence  or 
knowledge.      Being  called  Feather  of  all,  as  Eph, 
iv.  6.  and  ihv  former  of  all  things,  as  Jer.  x.  16. 
not  only  proves  distinct  personality;  but  proves 
also  that  He  is  theFUiST  CAUSE,  and  there 
fore  unhegotten  and  unoriginated,  \vl  ich  me  pro- 
perties that  belong  to  no  other  person  or  being 
whatever. 

2.  As  the.   person  who  is  the  Father  of  all, 
and  former  of  all  things,  appears  necessarily  to 
possess  i mmensity,  independence,    and  immuta- 
bility in  i.he  highest  and  most  absolute  sense,  so 
He  who  possesses  these  in  that  manner,  can  have 
no  equal  nor  equals,   and    therefore,  there  ap- 
pears to  be  but  one  snch  person,  or  intelligent 
leing.  This  truth,  which  appears  as  self-evident 


t'lscrtlcd  to  lite  FATHER.  21 

as  any  we  know,  is  confirmed  by  the  general 
scope,  and  particular  testimony  of  Divine  reve- 
lation. 

Mark  xii.  29.  33.  (  Jesns  answered  and  said 
i  unto  him,  The  first  of  all  (he  commandments 
(  is,  Hear  0  Israel;  the  Lord  our  GOD  is  one 
'  Lord,'  &c.  And  the  Scribe  said,  <  There  is 
<  one  GOD,  and  there  is  none  other  hut  He.- 
Verse  34.  <  Jesus  saw  that  he  answered  dis- 
creetly/ &c. 

Luke  xviii.  19.  <  None  is  good,  save  one,  that 

<  is  GOD: 

i  Tim.  ii.  5.  <  For  there  is  one  GOD,  and 
one  Mediator  between  GOD  and  men/ 

Gal.  iii.  £0.  *A  Mediator  is  not  a  mediator 
•'  of  one.  but  GOD  is  one.9 

HK  who  in  these  passages  is  called  the  one 
faro*  and  one  (*OD.  besides  whom  there  is  none 
else;  who  alone  is  good,  and  between  whom  and 
men,  there  is  one  Mediator,  appears  evidently 
to  be  the  Father.  Who,  that  he  may  be  distin- 
guished from  all  that  are  called  Lords  or 
Gods,  is  called  the  Most  High  GOD.  in  the  pas- 
sages before  quoted;  and  the  Lord  Most  High, 
Psal.  vii.  17.  xlvii.  2.  and  Ixxxiii.  18.  And 
GOD  the  Father,  i  Cor.  viii.  5,  6.  «  For  though 
( there  be  that  are  called  gods,  whether  in  hea- 
6  ven  or  in  earth;  as  there  be  gods  many  and 
lords  many;  but  to  us  there  is  but  one  GOD  the 
*  Father  of  whom  are  all  things/  When  it  is 
sai(',  no  other  is  GOD  but  one,  and  that  there 
is  none  good  but  this  one  GOD;  we  cannot  un- 
derstand the  expressions  in  the  strictest  sense, 
but  onlythatuo  other  is  GOD,  and  none  is  as  good 
as  Re  is;  for  besides  what  the  apostle  says,  that 
there  be  gods  many,  and  lords  many,  our  Lord 

D 


22    IKFERENCES/IWM  NAMES  and  ACTIONS 

says,  he  called  them  gods  unto  whom  the  word 
of  GOD  came;  and  he  makes  no  misapplication 
of  names. 

3.  That  he  is  the  fountain  of  all  being  and 
perfection,  is  necessarily  inferred,   from  his  he- 
ing  the  Father  of  all,  and  all  things  heing  of  him; 
as  in  the  texts  above  quoted;  to  which  might  be 
added  the  following: 

S  Cor.  v.  18.    <But  all  things  are  of  GOD 

'whohafch  reconciled  us  to   himself  by  Jesus 

<  Christ.' 

James  i.  17-  '  Every  good  gift  and  every  per- 

'  feet  gift,  is  from  above,  and  cometh  down  from 

<the  Father  of  lights.' 

2  Cor.  i.  3.  <  The  Father  of  mercies.' 

Eph.  i.  17.  <  The  Father  of  glory.' 

Epli.  iii.  14,  13.  'The   Father  of  our  Lord 

*  Jesus  Christ,  of  whom  the  whole  family  in 

*  heaven  and  earth  is  named.' 

4.  That  he  is  the  SUPREME  OBJECT,  in  whom 
&ll  honour  and  worship  should  ultimately  ter*- 
win  ate,  is  not   only  plain  from   his   being  the 
Head  and  GOD  of  the  Lord  Jesus  Christ,  who 
is  Head  of  all  principality  and  power,  and  GOD 
over  all  created  nature;  but  also  from  all  things 
being  to  him  as  the  Last  End,  as  they  are /row 
him  as  the  First  Cause,  Horn,  xi.  36.  '  For  of 

*  him,  and  through- him,  and  to  him  are  all  things; 

*  to  whom  be  glory  for  ever.  Amen.'  Agreeable 
to  this,  our  Lord  speaks   of  the,   Father  as  the 
supreme  object  of  worship,   John  iv.  SI.  23. — 
4  Jesus  saith  unto  her,  Woman,  believe  me,  the 
'  hour   cometh   when  ye  shall    neither  in  this 
'mountain,  nor  ^et  at  Jerusalem,   worship  the 

*  Father.     But  the  hour  cometh,    and  now  is, 
i  when  the  true  worshippers  shall  worship  the 
•*  Father  in  spirit  and  in  truth;   for  the   Father 


Ascribed  to  the  FATHER.  .23 

'  seekcth  such  to  worship  him.'    Rom  xv.  6.— 

<  That  ye  may  with  one  mint],   and  one  mouth, 
'glorify   (rOJ),  even  the   Father  of  our  Lord 
'  Jesus  Christ.'  Ej>h.  v.  "20.  <  Giving  thanks  al- 
*  ways  for  all  things  unto  GOD,  even  the  Fa- 
<ther,  in  the  name  of  our  Lord  Jesus  Christ.' — 
Eph.  ii.  18.  <  For  through  him  we  both  have  ac- 

<  cess  by  one  spirit  unto  the  leather.' 

SECT.  2. 

The  general  name  or  character  of  the  Son,  aris- 
ing from  the  several  Names,  Attributes*  and 
Actions  ascribed  to  him  in  Scripture,  appears 
to  be  this:  That  he  is  a  distinct  Person,  pos- 
sessing a  distinct  Intelligence  and  Activity; 
that  he  is  the  express  image  of  the  Father; 
that  he  was  brought  forth  before  any  creature 
existed;  and  that  his  inconceivable  Genera- 
tion, and  all  his  unsearchable  Perfections, 
are  from  the  Father. 

I.  Names  anil  Actions,  which  necessarily 
imply  distinct  personality  and  intelligence,  be- 
ing ascribed  to  the  Son,  as  properly  and  exclu- 
sively belonging  to  him;  it  is  evident  from 
thence,  that  he  is  a  yroyev  distinct  person,  or 
intelligent  being. 

The  properties  of  being  the  beginning,  the  be- 
ginning of  Jehovah's  way,  the  image  of  the  in- 
visible GOD,  i\\t  first  born  of  every  creature,  the 
first  begotten  from  the  dead,  and  the  only  begot- 
ten of  the  Father;  as  also  that  of  coming  to  do 
the  Father's  will,  and  executing  all  his  purposes 
relative  to  creatures:  can  belong  to  none  but  the 
son  of  GO  I). 


24    INFERENCES  from  NAMES  and  ACTIONS 

And  these  names  and  actions  that  are  thus  ex- 
clusively ascribed  to  the  Son  in  Scripture,  dis- 
tinguish him  as  a  proper  person  or  intelligent 
being,  from  every  other  person  or  intelligent  be- 
ing whatever. 

2.  The  names  and  actions  ascribed  to  the 
Son  being  clearly  expressive  of  his  being  the 
image  of  the  Father,  and  his  agent*,  and  it  being 
intimated  to  us  by  the  Scriptures  of  truth,  that 
the  personal  glory  and  perfections,  and  the  will 
and  purposes  of  the  Father,  are  only  to  be  dis- 
covered in  and  by  His  only  begotten  Son.  Hence 
it  appears  evident,  that  the  Son,  in  his  distinct 
personal  subsistence,  is  the  most  perfect  image 
of  the  ivisible  GOD;  so  that  in  his  person,  the 
character  of  the  Father's  person  is  expressed,  and 
all  the  glory  of  his  perfections  shine  forth.  And 
hence  also  it  appears,  that  the  being  and  perfec- 
tions of  the  only  begotten  Son,  are  infinite  in  re- 
lation to  creatures;  that  is  to  say,  his  being  and 
perfections  exceed  the  being  and  perfections  of 
all  finite  creature?,  that  it  is  possible  for  infi- 
nite power  to  produce:  for  he  is  the  great  a^enf, 
through  whom  alone  that  power  is  exerte/1;  a.n.l 
who  will  venture  to  say,  that  the  exert'rms  of 
infinite  power  through  him,  can  be  circumscri- 
bed. Agreeable  to  this,  we  have  his  own  tes- 
timony, Matth.  xi.  &7-  '  (w&tf)  no  one  knoweth 

•  the  Son,  but  the  Father.'  The  capacity  of  his 
person    as   a  receptacle  of  the  Divine  fulness, 
seems  also  to  imply  this,  Col.  ii.  19.    'It  pleas- 
<ed  the  Father,  that  in  him  all  fulness   should 

*  dwell.'  Col.   ii.   9.  <  In  him  dwelleth  all  the 
(  fulness  of  the  Godhead  bodily.' 

That  the  perfections  of  power,   wisdom   and 
goodness,  as  they  subsit  in   the   person  of   the 
are  a  true  and  real  manifestation,  or  alnu- 


Ascribed  to  the  SON.  25 

ing  forth  of  these  perfections   subsisting  in  the 

person  of  the  invisible  GOT),  is  very  clearly  in- 
timated in  many  passages  of  holy  writ,  John  i. 
18.  *  (OJ/SH,)  NTo  one  hath  seen  God  at  any  time, 

*  the  only  begotten  Son  who  is  in  the   bosom  of 

<  the  K.-r  !i;Uh  declared  him.'   John    xiv. 
7.  ».    •  If  ye  had   known   me.  ye   should    have 

•  known  my  father  also. — lie  that  hath  seen  me 

<  hath  seen  the  Father.' 

3.  The  J\Tames  and  fictions  ascribed  to  the 
Son  do  very  clearly  prove  that  he  vas  brought 
forth  he  fore  any  creature  existed;  that  he  is  the 
jirst-born.  not  of  the  ne\v  creation  only,  but  of 
ecvrij  creature;  and  that  through  him  all  divine 
agency  ha*  been  manifested,  that  relates  to  crea- 
tures. Ai-id  hence  the  glory  and  perfections  of 
the  Father  shine  forth  through  the  Son,  in  a 
special  manner,  in  the  works  of  creation  and 
providence:  for,  Col.  i.  16.  <  TSy  him  were  all 
6  things  created  that  are  in  heaven,  arid  that  are 
(  on  earth,  visible  and  invisible,  whether  thrones 
;  or  dominions,  or  principalities,  or  powers;  all 
<  things  were  created  by  him  and  for  him  '  Ver. 
17.  '  And  he  is  before  all  things,  and  by  him  all 
'  things  consist.'  Before  him  there  was  no  GO  1) 
formed,  wither  shall  there  be  any  after  him,  Isa. 
xliii.  10:  He  being  the  Alpha  and  Omega,  the 
first  and  the*  last,  in  all  the  exertions  of  divine 
agency  in.  or  upon  creatures;  he  ever  hath  been, 
and  will  contin  le  to  be,  the  Medium  of  inter- 
course and  communication,  between  the  infinite, 
unorig'iiafed,  and  self  existent  Being;  and  every 
finite  creature,  even  the  most  noble  and  excel- 
lent that  exists. 


26    INFERENCES /ro?w  NAMES  a)?cZ  ACTION'S 

Thus,  the  first  outgoings  of  the  Father's  per- 
fections, of  power,  wisdom  and  goodness,  in. 
and  npon  creatures,  were  by  him,  as  we  are 
taught,  Eph.  iii.  9.  That  <  GOD  created  all 
'  things  by  Jesus  Christ.'  And  by  him  these 
perfections  continue  to  be  manifested  in  their 
preservation  and  government;  for,  Isa.  ix.  6. 
*  The  government  shall  be  upon  his  shoulders.* 
Being  constitute  by  the  Father  to  be  the  Su- 
preme* GOD,  the  Judge,  the  Lawgiver*  and 
King;  to  all  created  nature. 

Accordingly  we  find  he  frequently  appeared 
in  person,  or  sent  messengers  to  support  these 
characters  which  belonged  to  him  by  the  Fa- 
ther's appointment,  nothing  can  be  more  plain, 
than  this,  that  it  was  the  Son  of  GOD  who  ap- 
peared to  Adam,  to  Abraham,  to  Jacob,  and  to 
Moses;  since  we  are  expressly  taught,  that  no 
one  hath  seen  GO  I)  the,  Father  at  any  time. — 
Abraham  addressed  him  as  the  Judge  of  all  the 
earth,  Gen.  xviii.  25.  Jacob  prayed  unto  him 


*  Supreme, -ant  in  relation  to  GOD  the  Father,  who  is 
His  GOD  and  King;  but  in  relation  to  creatures,  among 
whom  there  are  many  that  are  called  gods,  lords,  judges, 
and  Icings.  All  the  *gods  must  worship  him,  for  he  is 
G'>D  over  all;  all  lords  must  submit  to  his  dominion,  for 
he  is  Lord  of  all;  all  judges  must  submit  to  his  judgment 
for  he  is  Judge  of  all;  ami  all  kings  must  bow  before  him 
.an?!  submit  to  his  authority,  for  he  is  King  of  kings,  and 
all  authority,  in  heaven  and  earth,  is  given  to  him  of  the 
Father  He  may  therefore  be  said  to  be  Supreme  in  all 
fhese  respects,  with  as  much,  or  rather,  I  think,  with 
much  more  propriety,  than  a  Commander  in  Chief,  may 
be  said  to  be  the  Supreme  commander,  over  any  army 
intrusted  to  his  management. 


Ascribed  to  the  Sox.  27 

for  a  blessing  to  himself,  Gen.  xxxii.  2(5.    And 
to  the  sons  of  Joseph,  Gen.  xlviii.  1(5. 

Hut  notwithstanding  the  glorious  forms  in 
which  he  appeared,  and  the  high  characters  he 
sustained;  yet  the  Scriptures  of  the  Old  Testa- 
ment do  plainly  show,  that  there  was  one  still 
more  high,  whose  person  he  represented,  and  un- 
der whose  directions  he  acted.  This  is  not  only 
evident  from  his  bein^  known  to  the  Old  Testa- 
ment believers,  by  the  character  of  Angel  or 
Messenger,  but  also  from  express  declarations; 
for  he  says,  Isa.  1.  2.  5.  <  Is  my  hand  shortened 

*  that  it  cannot  redeem?  or,  Have  I  no  power  to 
'  deliver?  Behold,  at  my  rebuke,   I  dry  up   the 
6  sea,  I  make  the  rivers  a  wilderness.    1  clothe 

*  the  heavens  with  blackness,  and  1  make  sack- 

*  clotn  their  covering.'     In  these  words,  he  as- 
serts and  demonstrates  his  sovereign  power;  but 
immediately  shows  from  whence  he  derived  it, 
and  on  whom  his  confidence  did  rest;  for  he  adds, 
6  The  Lord  GOD  hath  given  me  the  tongue  of 
6  the  learned,  that  I  should  know  how  to  speak 

*  a  word  in  season  to  him  that  is  weary;  he  wa- 
i  keneth  morning  by  morning;  he  wakeneth  mine 
(  ear  to  hear  as  the  learned.'  &c.  '  'The  Lord 
4  GOD  will  help  me,   therefore  shall  I  not  be 
'  confounded.' 

How  admirably  does  the  wisdom  and  good- 
ness of  GOD  the  Father  shine  forth  through  his 
only  begotten  Son;  in  thus  leading  mankind  to 
a  discovery  of  his  being  and  perfections,  from 
the  certain  evidence  of  the  being  and  perfections 
of  the  Son,  who  is  the  way,  the  truth,  and  the, 
life;  the  faithful  and  true  witness. 


28     TjsPE&ENGto^rofa  NAMES  and  \CTIONS 


The  glorious  forms  in  which  the  Son  of  GOD 
appeared,  ami  the  demonstrations  he  gave  of  ir- 
resistible power,  incomprehensible  wisdom,  and 
boundless  goodness;  were  every  way  suited  to 
impress  the  mind  with  reverential  fear,  draw 
forth  the  most  devout  exercises  of  the  heart, 
and  excite  the  most  humble  and  confident  reli- 
ance on  him:  as  the  Creator,  Preserver,  and  Go- 
vernor of  the  universe.  And  when  the  faithful 
were  taught,  by  this  inconceivably  glorious  Per- 
son. that  there  was  one  whose  representative  he 
only  was  brought  forth,  with  whom  he  t^as 
brought  up,  by  whose  directions  IIP  acted,  and 
whose  messenger  he  only  was.  What  sublime 
sentiments,  and  exalted  piety,  must  such  a 
discovery  awaken  in  their  hearts?  It  would 
in  a  manner  extend  their  contemplative  faculties, 
as  it  were,  beyond  their  utmost  bounds. 

4.  The  Names  and  Actions  that  are  ascribed 
to  the  Son.  being  such  as  necessarily  imply  de- 
rivation and  delegation;  it  appears  evident  from 
these,  as  well  as  from  his  own  testimony,  that 
the  Father  is  greater  than  he;  and  the  glory  and 
perfections  of  the  Son,  being  derived,  or  com- 
municated from  the  Father,  he  was  therefore 
capable  of  humiliation,  suffering  and  death;  and 
also,  from  the  indissolvable  and  ineffable  un'on 
between  the  Father,  arid  him,  he  behoved,  in. 
the  issue,  to  acquire  a  complete  victory,  and  in- 
conceiveable  glory,  according  to  the  covenant  of 
peace  between  them  both. 

His  perfect  knowledge  of  the  necessary  exis- 
tence, of  the  being  and  perfections  of  the  Father, 
and  immutability  of  his  truth;  gave  him  a  firm 
resolution,  and  unshaken  confidence,  to  go 


Ascribed  to  the  SON.  29 

through  all  the  dreadful  and  amazing  steps  of 
his  humiliation  state.  Isa.  1.  7,  8,  9.  '  For  the 
*  Lord  (iod  will  help  m*1,  therefore  shall  I  not 
'  be  confounded;  therefore  have  I  set  ray  face 
6  like  a  Hint,  and  I  know  that  I  shall  not  be 

<  ashamed.     He  is  near  that  justifietli   me/  &c. 

The  Scriptures  do  clearly  show,  that  it  was 
the  same  individual  person  who  is  called  the 
Son  of  GOD;  that  became  incarnate,  suf- 
fered, died,  rose  again,  and  is  now  exalted  far 
above  all  principality  and  power.  For,  John  i. 
14.  '  The  Word  was  made  flesh,'  even  that 
same  Word,  who  was  with  GOD  in  the  begin- 
ning, who  was  himself  GOO,  and  by  whom  all 
things  were  made.  And,  Philip,  ii.  (5,  7,  3. — 

<  He  who  was  in  the  form  of  GOD,  and  thought 
;  it  no  robbery  to  be(lffa)  as  GOD,'  is  the  same 
who  '  made  himself  of  no  reputation,  and  took 
6  upon  him  the  form  of  a  servant,'  &c.    And  again 
Eph.  iv.  1),  10.  <  Now  in  that  he  ascended,  what 

<  is  it  but  that  he  also  descended,  first  into  the 
4  lower  parts  of  the  earth.     He  that  descended, 
'  is  the  same  also  that  ascended  up  far  above  all 
4  heavens,  that  he  might  fill  all  things.' 

This  presents  to  our  view,  not  only  the  in- 
conceivable greatness  of  our  Redeemer,  but  al- 
so the  incomprehensible  extent  of  his  love,  and 
the  reality  of  his  gracious  designs  in  favour  of 
sinners,  who  have  destroyed  themselves;  and  so 
lays  the  most  solid  foundation  for  faith  to  rest 
upon,  as  it  confirms,  by  the  most  demonstrative 
evidence,  the  gracious  promises  revealed  in  the 
Scriptures  of  truth. 


30  INFERENCES 

SECT  3. 

Of  the  Inferences  relative  to  the  Holy  Spirit. 

1.  THAT  the  proper  distinct  personal  subsis- 
tence of  the  Holy  Spirit,  as  a  distinct  agent 
possessing  intelligence  and  activity  properly 
his  own,  can  he  proved  from  Scripture,  as  that 
of  the  Father  and  the  Son  has  been,  does  not  ap- 
pear; because  no  name  or  action  appears  to  be 
properly  and  exclusively  ascribed  to  the  Holy 
Spirit. 

To  suppose  that  the  Holy  Spirit  is  a  person 
distinct  from  the  Father  and  the  Son,  of  the 
same  substance,  and  in  all  respects  equal  with 
the  Father;  is  not  only  unsupported  from  Scrip- 
ture, but  expressly  contradicts  the  clearest  doc- 
trine therein  revealed;  that  is,  the  unity  of  the 
Supreme  Being. 

Nothing  can  be  more  plain  than  this,  that  if 
the  property  of  being  unbegotten,  or  unorigin<t- 
ed,  be  essential  to  the  Father,  and  exclusively 
proper  to  him,  no  other  person  can  have  the 
same  essential  property:  and  so  no  o^ier  person 
can,  in  all  respects,  be  equal  to  him. 

If  the  Holy  Spirit  is  a  proper  person  distinct 
from  the  Father,  and  if  the  Father  and  the  Spi- 
rit have  the  same  substance,  essence  or  being,  it 
would  follow  of  consequence,  that  this  essence  is 
divisible,  or  else  that  it  acts  differently  at  the 
same  time.  This  appears  to  be  a  necessary  and 
unavoidable  consequence;  for  when  the  Father 
is  said  to  send  the  Holy  Spirit,  it  is  evident, 
that  sending,  and  being  sent,  necessarily  imply 
different  kinds  of  agency?  or  rather,  the  one  is 
active,  and  the  other  passive.  Now,  can  the 


Relative  to  the  HOLY  SPIRIT.          81 

consequence  be  avoided;  that  either  a  part  of  the 
supreme  essence  is  sending;  in  the  person  of  the 
Father,  and  a  part  of  (he  same  essence  is  sent 
in  the  person  of  the  Spirit,  which  necessarily  im- 
plies a  division  of  that  one  essence  or  substance; 
or  else,  that  the  whole  essence,  or  divine  Being, 
is  sending  and  sent  at  the  same  instant?  Which 
is  as  evident  a  contradiction  as  can  be  conceived. 

2.  The  agency  and  attributes  ascribed  to  the 
Holy  Spirit,  being  such  as  appear  incompetent,  for 
any  finite  being;  it  appears  from  thence,  that  the 
Holy  Spirit  cannot  be  conceived  of  as  a  creature. 

The  acts  of  creation,  &c.  are  not  only  ascrib- 
ed to  the  Spirit,  as  in  the  text  before  quoted,  but 
also  the  attributes  of  omnipresence,  &c.  as  Psal. 
cxxxix.  7-  where  the  Spirit  and  presence  of  the 
Lord  are  spoke  of  as  synonymous. 

3.  Since  the  names,  actions  and  attributes  as- 
cribed to  the  Holy  Spirit  in  Scripture,  do  not 
prove  proper  personality,  and  yet  are  such  as 
cannot  be  ascribed  to  any  creature:  it  appears 
from  thence,  that  the  Holy  Spirit  is  the  outgoing 
of  the  perfections  of  the  invisible  GOD,  or  his  ef- 
fective energy  in  and  through  his  only  begotten 
Son. 

The  name  Spirit,  or  Holy  Spirif,  seems  very 
suitable  to  express  this;  for  the  Hebrew  word 
(ruh,)  rendered  Spirit,  appears  primarily  to  sig- 
nify the  wind*  the  breath  of  animals,  or  air  in  mo- 
tlo  n;  and  by  anology  is  applied  (  ••  the' intelligent  na- 
tureof  man,  by  which  the  volitions  of  the  mind 
and  motions  of  the  body  are  performed;  and  so 
to  invisible  agents  or  agencies  in  general  as 
Psal,  civ,  4.  <He  maketh  his  angels  (ruhut) 


32  INFERENCES 

'  spirits/  It  is  also  applied  (o  the  temper  and 
disposition  of  the  mind;  either  as  it  tends  to  good, 
as  a  spirit  of  wisdom,  an  upright,  meek,  hum- 
ble spirit,  and  a  spirit  of  grace  and  supplication, 
&c.  or  as  it  tends  to  evil,  a  spirit  of  slumber,  an 
evil,  haughty,  hasty  spirit,  and  a  spirit  of  per- 
verseness,  &c.  The  Greek  word  (^^a,  pneit- 
ma)  commonly  rendered  spirit,  answers  to  the 
Hebrew  word  (ruli)  rendered  spirit,  and  hath 
much  the  same  significations.  It  is  rendered 
wind,  John  iii.  8.  The  tendency  of  the  law, 
or  what  divine  revelation  was  given  to  effect,  is 
called  the  Spirit,  §•  Cor.  iii.  6.  And  the  name 
Spirit  is  given  to  these  inspirations  that  were 
bestowed  on  some  in  the  apostolic  age,  by  which 
they  were  enabled  and  excited  to  declare  divine 
truth,  1  Cor.  xiv.  22. 

But  this  last  inference  is  not  only  supported 
from  the  primary  signification  of  the  word  ren- 
dered Spirit,  and  its  various  applications;  but  al- 
so from  sundry  passages  in  Scripture,  where  the 
Holy  Spirit  appears  very  plainly  to  signify  the 
outgoing,  or  manifestation  of  the  perfections  of 
the  invisible  GOD,  or  his  effective  energy. 

The  outgoing  of  the  perfection  of  power,  or 
mfyHcw  ts  Swoeffat,  the  energy  of  power,  as  it  is 
called,  Philip,  iii.  SI.  appears  to  be  used  as  sy- 
nonymous with  the  Holy  Spirit  in  the  following 
texts,  Luke  i.  35.  <  The  Holy  Spirit  shall  come 
(  upon  thee,  and  the  power  of  the  Highest  shall 
<  overshadow  thee.'  Acts  x.  38.  How  GOJ3 
'  anointed  Jesus  of  Nazareth  with  the  Holy  Spi- 
<rit,  and  with  power.'  We  have  no  ground  to 
think,  that,  in  these  passages,  power  signifies 
any  thing  distinct  from  the  Holy  Spirit;  but  ra 


li  chit  ice  to  the  UOLY  SPIRIT.  33 

ther  that  it  is  explanatory  of  what  is  meant  by 
the  Holy  Spirit  in  these  texts;  which  it  evident- 
ly is,  if  the  words  were  read  as  they  might  he, 
agreeable  to  the  original;  namely  thus,  The  Ho- 
I?/  Spirit  shall  come  upon  thce,  even  the  power 
of  the  highest  shall  overshadow  thee. — GOD 
anointed  Jesus  of  Nazareth  with  the  Holy  Spirit, 
even  with  power.  (For  the  Greek  conjunction 
xo",  leal,  signifies  even  as  well  as  and.)  it  was 
by  the  Spirit  of  GOD  that  Jesus  Christ  wrought 
miracles,  Aiattii.  xii.  28.  k  Hut  if  I,  by  the  Spi- 
6  rit  of  GOD,  cast  out  devils.'  Hut  thi*  is.  ascrib- 
ed to  power,  Luke  v  17.  <  And  the  power  of 

*  the  Lord  was  present  to  heal  them.'  The  apos- 
tles were  to  be  baptized  with  the    **oly  Spirit, 
Acts  i.  5.    Which  is  called  a  beiug  endued  with 
power  from  on  high,  Luke  xxiv.  49.  The  quick- 
ening   efficacy    of  the   Holy    Spirit,  in  raising 
Christ  from  the  dead,  1  Pet.  iii.  18.     Is    called 
the  working  of  the  mighty  power  of  GOD,  Kph. 
i.  19.    And  it  appears  to  be  the   Holy    Spirit 
that  is  meant,  when  it  is  said,  2  Pet.  i.  3.  <  Ac- 

*  cording  as  his  divine  power  hath    given  unto 
f  us  all  things  that  pertain  to  life  and  godliness/ 

The  Hoiv  Spirit,  or  Spirit  of  GOD,  appears 
also  to  be  synonymous  with  wisdom,  Exod. 
xxxi.  3.  <  And  I  have  filled  him  with  the  Spi- 
«  rit  of  GOD,  in  wisdom,'  &c.  The  Spirit  of 
GOD  with  which  ISazaleel  is  here  said  to  be 
filled,  is  said  to  consist  in  wisdom,  and  in  un- 
derstanding, and  in  knowledge.  It  is  also  said, 
Acts.  vi.  10.  '  And  they  were  not  abio,  to  resist 

*  the  wisdom  and  Spirit  by  which  h«  spake,'  or 
they  were  not  able  to  resist  the  tri&dom,  even  the 
spirit,  by  which  he  spake.    And  being  full   of 

R 


34 

goodness,  and  filled  with  all  knowledge,  Horn, 
xv.  14?.  seems  to  import  the  same  with  being  fil- 
led with  the  Spirit,  Eph  v.  IS. 

Persons  being  said  to  be  anointed  with  the 
spirit,  or  to  have  the  spirit  poured  out,  or  put 
upon  them;  doth  also  lead  us  to  this  idea  of  the 
lioly  Spirit.  And  we  find  the  Lord  Jesus 
Christ  is  said  to  be  anointed  with  the  Holy  Spi- 
rit. Acts  iv.  27.  'Jesus  whom  thou  hast  anoint- 
'  ed  Acts  x.  38.  4  GOD  anointed  Jesus  of  Naza- 

*  reth  with  the  Holy  Spirit.'    Believers  are  also 
said  to  he  anointed  with  the  Holy  Spirit,  £  Cor. 
i.  SI.  '  Now  he  who  established  us  with  you 
6  in  Christ;  and   hath  anointed  us  is  GOD.'  i 
John  ii.  SO.  27-  *  Hut  ye  have  an  unction    from 

*  the  Holy  One,  arid  ye  know  all  tilings;  and  the 

*  anointing  which  ye  have  received  of  him,  abid- 
*eth  in  you;  and  ye  need  not  that  any  man  teach 
«•'  you;  but  as  the  same  anointing   teacheth    you 

*  of  all  things.'    To    much   the  same   purpose 
the  Spirit  is  said  to  be   put  upon    Christ,    and 
poured  upon  believers.     Jsa.   xlii.   1.    *  I   have 
'  put  my  Spirit  upon  him.'    Matth.  xii.  18.    *  I 
6  will  put  my  Spirit  upon  him.'  Prov.  i.  S3.  <I 

*  will  pour  out  my  Spirit  upon  you.'  Isa.  xxxii. 
15.  '  Till  the  spirit  be  poured  upon  us  from  on. 

<  high.'  Isa.  xliv.  3.  '  I  will  pour  my  Spirit  up- 

*  on  thy  seed.'  Kzek.  xxxix.  &9.    *  For  1  have 

<  poured  out  my  Spirit  upon  the  house  of  Israel.' 
Acts  ii.  17.    '  1  will  pour  out  of  my  Spirit  upon 

<  all  flesh.' 

As  it  would  be  an  impropriety  of  speech  to 
say  one  person  is  anointed  with  another,  or  that 
one  person  is  poured  out  upon  another;  so  we 
never  find  in  Scripture,  that  the  Father  is  said 
to  be  poured  out,  or  that  Christ  or  believers  are 
anointed  with  the  Father.  Nor  yet  that  the 


Relative  to  the  HOLY  Snurr.  35 

Son  is  poured  out  upon  believers,  or  that  they 
are  anointed  with  him.  The  Father  and  the 
Son  being  each  a  proper  person.  This  consid- 
eration tends  also  to  prove,  that  the  name  Holy 
Spirit  \s  an  impersonal  name,  expressing  not  a 
person,  or  intelligent  being,  distinct  from  the 
Father  and  the  Son,  but  the  outgoing  of  the  per- 
fections of  the  invisible  GOD,  or  his  effective 
energy  in  and  through  his  only  begotten  Son. 

This  idea  of  the  Spirit  seems  also  to  accord 
well  with  what  is  said  of  the  Spirit  being  given 
to  Christ,  and  to  believers  through  him.  It 
is  sai'l  concerning  Christ,  that  the  Father  giveth 
not  the  spirit  by  measure  unto  him,  John  iii.  34; 
which  seems  to  intimate,  that  the  perfections  of 
power,  wisdom,  and  goodness,  are  communicat- 
ed to  him  in  an  immeasurable  or  infinite  degree. 
But  as  creatures  can  only  receive  these  through 
him,  and  that  by  measure,  or  in  a  finite  degree; 
so  a  proper  measure  is  given  to  every  one,  as 
in  Quite  wisdom  sees  fit  for  every  one  to  profit 
withal,  1  Cor.  xii.  J. 

Agreeable  to  this  also,  we.  find  the  Spirit  dif- 
ferently denominated  in  Scripture.  The  energy 
of  GOD  the  Father  communicated  to,  or  operat- 
ing upon  the  only  begotten  Son*  is  called  the 
Spirit  of  GOfi),  or  the  Spirit  of  him  that  raised 
Jesus  from  the  dead,  as  Alatth.  xii.  28.  '  But 
« if  least  out  devils  by  the  Spirit  of  GOD.' 
'Horn.  viii.  11.  <  But  if  the  Spirit  of  him  that 
'raised  up  Jesus  from  the  dead/  &c.  The  same 
energy  as  communicated  unto,  or  operating  up- 
on creatures,  is  called  the  Spirit  of  GOD,  or  the 
Spirit  of  Christ,  I  John  iv.  12,  13.  4  No  man 
6  bath  seen  GOD  at  any  time. — Hereby  know 


36  INFERENCES 

<  we  that  we  dwell  in  him,  and  he  in  us,  because 

<  he  hath  given  us  of  his   Spirit.'     Gal.    iv.    6. 
6  God  hath  sent  forth  the  Spirit  of  his  Son.' — 
Horn.  vii.  9.  '  If  any  man  hath  not  the  Spirit  of 
*  Christ,  he  is  none  of  his.' 

As  this  divine  energy,  or  operative  influence, 
(hat  regulates  the  universe,  and  rules  in  a  par- 
ticular manner  in  the  hearts  of  true  believers,  is 
called  the  Spirit  of  God  the  Father,  as  proceed- 
ing from  him  as  the  original  source;  and  is  call- 
ed the  Spirit  of  the  Son,  as  communicated  through 
him  to  all  created  beings:  So  the  Spirit  ib  said 
to  be  sent  by  the  Father,  as  the  First  Canse  of 
all  divine  operations,  (John  xiv.  16.  2(5.)  and  to 
be  sent  by  the  Son,  (John  xv.  26.)  as  the  medi- 
um between  infinite,  and  finite  nature,  the  agent 
by  whom  the  Father  effects  all  his  purposes; 
and  he,  who,  by  the  Father's  appointment,  is 
the  supreme  Governor  of  the  Universe.  The 
joint  manifested  operations,  or  influence  of  the 
Father  and  the  Son,  in  the  world  and  in  the  heart, 
appears  to  be  that  which  is  most  commonly  ex- 
pressed by  the  name  Holy  Spirit,  or  Spirit  of 
GOD;  so  the  promise  of  the  Holy  Spirit  to  dwell 
with,  and  abide  in  believers,  (John  xiv.  17.)  is 
the  same  with  the  promise  that  the  Father  and 
the  Son  would  come-  unto  them,  and  make  their 
abode  with  them,  ver.  23. 

As  there  are  different  names  given  to  the  Spi- 
rit in  Scripture,  expressive  of  its  original  deriva- 
tion and  manner  of  manifestation,  as  has  been  ob- 
served; so  there  are  also  different  names  expres- 
sive of  the  different  effects  produced  by  ihf  Spi- 
rit, such  as  the  spirit  of  wisdom,  Isa.  xi.  $.  and 
JEph.  i.  17-  The  spirit  of  understanding,  the 


Relative  to  the  HOLY  SPIRIT.  37 

spirit  of  judgment,  and  the  spirit  of  might,  Isa. 
?vi.  '2.  The  spirit  of  fear.  :3  Tim.  i.  7.  The  spi- 
rit of  bondage,  Horn.  viii.  I.?.  The  spirit  of 
adoption.  Rom.  viii. '15.  The  spirit  of  faith,  2 
Onr.  iv.  to.  The  spirit  of  grace,.  Heb.  x.  21). — 
The  spirit  of  glory.  I  Pet.  iv  14. 

Tbis  might  be  further  illustrated,  from  the 
name  Spirit,  being  given  to  an  opposite  influ- 
ence or  energy:  and  that  in  a  similar  way,  in 
Scripture.  Ttnia  we  find  the  expressions: — 
The  spiri's  of  devils,  Rev.  xvi.  14 — The  spirit 
of  Antichrist,  1  John  iv.  3. — The  spirit  of  the 
world,  i  Cor.  ii.  13 — These  names  point  out 
the  sources  from  whence  the  evil  influence,  ex- 
pressed by  the  name  Spirit  proceeds;  and  we  find 
others  also  expressive  of  its  effects,  such  as  the  spi- 
rit ofslnraber,  Rom.  xi.  8,  The  spirit  of  error, 
1  John  iv.  6.  The  spirit  of  whoredoms,  Hos.  iv. 
12.  And  a  spirit  of  perverseness,  Isa.  xix.  14. 

The  substance  of  the  foregoing  inferences  is 
this,  that  there  is  one  G  )D  the  Father,  of  whom 
are  all  things;  who  is  the  fountain  of  all  being 
and  perfection,  and  in  whom  all  religions  wor- 
ship should  terminate  as  the  supreme  object.— 
Who,  beins;  a  most  perfect,  self  existing,  free, 
intelligent  agent;  of  his  own  will,  for  the  com- 
munication and  manifestation  of  his  perfections, 
brought  forth  his  only  begotten  8  n,  the  express 
image  of  his  person,  and  brightness  of  his  glory, 
and  that  before  any  creature  had  a  being,  or  (he 
ages  of  creature  existence  began;  by  whom  he 
constituted  the  ages,  created,  preserves,  and  go- 
verns all  things. 

That  there  is  one  Lord  Jesns  Thrist,  by 
whom  are  all  things,  who  is  the  oulv  begotten 
Sou,  and  image  of  the  invisible  GOD,  and  the 


38  INFERENCES 

first  born  of  every  creature;  who  in  due  lime,  was 
sent  into  the  world,  to  take  the  likeness  of  sin- 
ful flesh,  suffer  and  die  on  account  of  sinners. — 
Who  rose  again  from  the  dead;  and  is  by  the 
Father,  exalted  to  the  right  hand  of  the  Majesty  on 
High,  and  constituted  the  Sovereign  Lord,  and 
final  Judge  of  the  quick  and  dead. 

That  there  is  one  Spirit,  or  divine  energy; 
which  considered  as  resting  upon  the  Son  of 
GOD,  is  the  Spirit,  or  energy  of  the  Father  sim- 
ply considered,  as  operating  immediately  from 
himself,  whereby  the  Father  is  in  the  Son,  and 
he  in  the  Father.  And,  considered,  as  resting 
upon  believers,  the  Holy  Spirit  is  the  Spirit,  or 
joint  energy  of  the  Father  and  the  Son.  Being 
derived  from  the  Father,  and  communicat- 
ed by  Christ  as  Mediator,  is  properly  a  me- 
diatory energy,  or  influence;  by  which  the  Lord 
Jesus  C hirst  is  said  to  dwell  in  believers,  and 
they  in  him.  All  the  outgoings  of  divine  ener- 
gy, or  communication  of  divine  perfections,  as 
terminating  in,  or  upon  creatures,  seem  to  come 
under  this  designation;  whatever  be  the  manner 
of  manifestation,  or  communication. 

Our  Lord  doth  very  plainly  point  out  the  gra- 
dation of  this  energy,  arid  the  similarity  of  the 
relations  that  subsist  between  the  Father  and 
him,  to  the  relations  that  subsist  between  him 
and  believers,  John  xvii.  S3.  '  I  in  them,  and 

*  thou  in  me,  that  they  may  be  made  perfect  in 
e  one.'  John  vi.  57.  '  As  the  living  Father  hath 

*  sent  me,  and  I  live  by  the  Father,  so  he  that 
4  eateth  me,  even  he  shall  live  by  me.'  'John  xv. 
10.  6  If  ye  keep  my  commandments,    ye   shall 
f  abide  in  my  love:  even  as  I  have  kept  my  Fa- 
6  thers  commandments,  and  abide  in  his  love.' 


Relative  to  the  HOLY  SPIRIT.  39 

Rev.  iii.  21.  <  To  him  that  overcomcth  will  I 
<  grant  to  sit  with  me  in  my  throne;  even  as  L 
'  overcame  and  am  set  down  with  my  Father 
*  in  his  throne.'  Agreeable  to  this  also,  the 
apostle  Paul  says,  1  Cor.  xi.  3.  <  Hut  J  would 
(  have  yon  to  know,  that  the  head  of  every  man 
1  is  Christ,  and  the  head  of  Christ  is  GOD.' 

But  as  these  things  relate  to  objects  that  can- 
not be  comprehended  by  finite  capacities,  our 
ideas  of  the  Father,  the  Son,  and  the  Holy  Spi- 
rit, must  be  exceedingly  imperfect;  and  we  even 
fail  in  giving  a  just  representation  of  the  imper- 
fect ideas  we  attain:  For  we  cannot  '  order  our 
4  speech  aright  by  reason  of  darkness,'  and  so  are 
feady  to  '  darken  counsel  by  words  without 
4  knowledge.'  Job  xxxvii.  19.  and  xxxviii.  3. 

Words  without  ideas,  are  certainly  words 
without  wisdom  in  the  highest  sense  of  the  words; 
it  has  therefore  been  humbly  attempted,  under 
this  head,  to  suggest  such  ideas  as  appear  to  be 
na  ively  expressed  by  the  words  of  divine  inspi- 
ration. 


40  OBJECTIONS 


CHAP.  IV. 

An  enquiry  into  the  Strength  or  Propriety  of  the 
Objections,  that  are,  or  may  he  supposed  to  he 
made  against  the  foregoing  Inferences. 

SECT.  1. 

Of  Objections  against  what  is  said  of  the  Person 
of  the  Father. 

i.  IT  will  perhaps  he  objected,  that  since  it  is 
said,  there  are  three  that  bear  record  in  hea- 
ven, the  Father,  the  Word,  and  the  Holy  Spirit, 
and  these  three  are  one,  John  v.  7-  there  must 
be  three  persons  in  one  essence;  and  therefore 
the  person  of  the  Father  cannot  he  said  to  in- 
clude the  whole  unoriginated  essence,  more  than 
the  Word  or  the  Holy  Spirit. 

In  answer  to  this,  it  may  be  observed,  that  if 
the  word  of  frOi)  is  allowed  to  be  its  own  inter- 
preter, different  persons  concurring  in  the  same 
work  will  not  prove  equality;  nor  will  their  bein^ 
said  to  be  one,  prove  that  they  are  one  individual 
substance.  For  Paul  the  apostle  says  of  himself 
and  others,  1  Cor.  iii.  9.  '  We  are  labourers, 
'  together  with  GOD.?  The  word  owe^i,  signi- 
fies co-workers.  John  the  baptist  came  for  a 
witness,  John  i.  7-  and  he  did  bear  witness,  John 
v.  33.  And  the  Father  also  himself  hath  horn 
witness,  verse  37  Hut  will  any  from  thence  in- 
fer, that  John  the  Baptist  was  equal  to  the  Fa* 


Relative  to  the  FATHER.  41 

ther?  Surely  none  will  do  it.  When  therefore 
it  is  said,  1  John  v.  8.  There  .ire  three  that  hear 
witness  on  earth,  the  Spirit,  the  Water,  and  the 
Blood;  nothing  can  he  more  evident  than  this, 
that  the  unity  of  action  spoken  of  in  these  texts, 
no  way  proves  ( quality  among  those  to  whom 
the  actions  are  ascribed.  And  since  that,  is  the 
.  witness  hearing,  or  hearing  record,  being 
a-<  ribed  to  the  Father,  the  Word,  and  the  Holy 
Spirit,  cannot  of  itself  be  a  proof  of  equality. — 
And  as  to  the  expression  these  three  are  one;  we 
find  sundry  similar  expressions  in  Scripture,  and 
the  import  of  these  should  be  considered  in  order 
to  the  more  certain  understanding  of  this.  It  is 
said  of  man  and  wife,  they  shall  be  one  flesh, 
Gen.  ii.  2-1.  Matth.  xix.  5.  Mark  x.  8.  1  Cor. 
vi.  16.  And  he  that  is  joined  to  the  Lord  is  said 
to  he  one  spirit,  1  Cor.  vi.  17-  Hut  none  can  ra- 
tionally affirm,  that  the  flesh  of  a  man  and  his 
wife  are  individually  the  same;  nor  that  the  spi- 
ritual nature  of  Christ,  and  the  spiritual  nature 
of  believers,  are  individually  the  same  substance; 
though  the  expressions  are  more  direct  for  these 
things,  than  the  words  these  three  are  one,  are 
to  prove  one  substance:  For  substance,  is  not 
mentioned  in  this  last;  whereas  Jfes/i  and  spirit, 
are  expressly  named  in  the  former.  Again  it  is 
said,  Gen.  xi.  6.  '  The  people  is  one.'  1  Cor. 
iii.  9.  '  Now  he  that  planteth,  and  he  that  wa- 
*  tereth  are  one.'  By  being  one  in  these  texts, 
appears  to  be  meant,  one  in  sentiment,  design, 
and  endeavour;  not  one  in  being  or  essence. — 
When  therefore  our  Lord  says,  John  x.  30.  <  I 
6  and  mv  Father  are  one.'  And  when  it  is  said. 


4-2  OBJECTIONS 

1  John  v.  7-  '  These  three  are  one.'  The  words 
are  one,  simply  considered,  can  be  no  proof  that 
they  are  one  suhstance;  since  the  very  same 
words  have  undoubtedly  another  signification  in 
other  places. 

But  the  sense  insisted  for  in  the  objection, 
with  respect  to  the  words  are  one;  is  not  only 
rendered  doubtful  from  what  has  been  quoted 
of  similar  expressions,  but  positively  overturned 
by  our  Lord's  express  words,  John  xvii.  11, 
12.  '  That  they  may  be  one  as  we  are.  The 
6  glory  which  thou  gavestme  I  have  given  them, 
'  that  they  may  be  one  as  we  are  one.'  Here,  in 
the  llth  verse,  the  union  our  Lord  prays  for 
to  his  apostles  is  compared  to  the  union  between 
him  and  the  Father;  for  he  prays,  that  they 
might  be  one,  as  he  and  the  Father  are  one. — 
And  this  similarity  of  union  he  repeats,  verse 
22.  with  an  emphasis,  that  they  may  be  one  (says 
he)  even  as  we  are  one. 

Hence  it  appears  very  evident,  that  whatever 
kind  of  union  it  was  that  Christ  prayed  for  to 
his  disciples,  the  same  kind  of  union  must  be 
meant  when  he  says,  1  and  my  Father  are  one; 
and  when  it  is  said,  these  three  are  one.  But  plain 
it  is,  that  unity  of  essence  was  not  that  which  he 
prayed  for  to  then);  therefore  unity  of  essence 
cannot  be  meant  by  these  expressions,  /  and  my 
Father  are  one,  and  these  three  are  one. 

A  consideration  of  these  texts  with  their  con- 
texts, may  perhaps  also  help  to  discover  what  is 
meant  by  the  union  spoken  of.  With  respect  to 
John  x.  30.  Onr  Lord  had  been  speaking  of  the 
protection  his  sheep  would  have  by  being  in  his, 
and  his  Fathers  hand:  verse  2?,  29.  '  Neither 
*  shall  any  pluck  them  out  of  my  hand.  My 


Relative  to  Hie  FATHER.  43 

•  Father   who  gave  them   (i«ot)  to  me,  is  greater 
6  th  «!i  -ill;   and    none  is  able    to  pluck   them  out 

*  of  in  v  Father's  lund.'  Here  is  plainly  one  thing 
ascribed  to  tl.e  Father  and  the  Son,  namely,  that 
of   protecting  those  railed   his  sheep;  and  this 
uni'y   of  action  and  design  appears  to  he  that 
which  is  intimated  in  the  words  that  immediate- 
ly follow,  verse  30.   '  I  and  my  Father  are  one.' 
Which  expression,  or  phrase,  is  very  similar  to 
what  is  said  of  Paul  and  Apollos,  who  were  pur- 
suing one  work  and  design,  namely,  that  of  pro- 
pagating the  gospel,    1   Cor.  iii.    8.   *  lie  that 
(  pi  ante  th  and  he  that  watereth  are  one.' 

And  with  respect  to  1  John  v.  7-  (  These 
'  three  are  one.'  It  is  very  plain  that  it  is  the 
witness  or  testimony  to  the  truth  of  the  gospel, 
that  the  apostle  is  chiefly  insisting  on,  both  in 
the  foregoing  and  following  verses.  It  appears 
therefore  to  he  the  unity  of  testimony,  not  es- 
sence, that  is  spoken  of  in  the  text.  \nd  from 
the  whole  of  the  texis  with  which  this  has  been 
compared,  it  is  evident,  that  it  cannot  support  the 
objection  that  is  founded  upon  it 

2.  It  will  perhaps  be  objected  firther,  that 
the  apostles  being  commanded  to  baptize  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Spirit;  these  three  must  be  one  substance 
equal  in  power  and  glory. 

Answer.  It  is  difficult  to  conceive  how  an  ar- 
gument for  equality  and  unity  of  essence  cart  be 
drawn  from  this  com  nand.  It  has  been  allerlg- 
ed  that  its  being  said,  in  the  nane,  and  nut  in 
the  names,  is  a  proof  of  the  unity  contended  for 
in  the  objection.  There  appears,  however,  to  be 
no  strength,  to  say  no  worse  of  it,  in  this  form 


44  OBJECTIONS 

of  reasoning;  for  it  is  very  evident,  that  the 
word  name  is  to  be  understood  as  if  it  were  re- 
peated with  the  Son  and  the  Holy  Spirit.  For 
when  it  is  said,  *  Baptizing  them  in  the  name  of 
<  the  Father,  and  of  the  Son,  and  of  the  Holy 

*  Spirit;'  it  is  the  same,  or  of  the  same  import, 
as  to  say,  <  Baptizing  them  in  the  name  of  the 
'  Father,  and  in  the  name  of  the  Son,  and  in  the 

*  name  of  (he  Holy  Spirit.'     If  this  is  not  the 
sense,  what  does  the  name  refer  to?  or  what  is 
meant  hy  it?  If  it  does  not  refer  to,  or  mean  the 
name  of  the  Father,  the  name  of  the  Son,  and 
the  name  of  the  Holy  Spirit,  it  would  seem  that 
the  text  should,  in  part,  have  read  the  very  re- 
verse of  what  it  doth;  that  is,  it  should   have 
read,  Baptizing  them  in  the  name,  not  of  the  Fa- 
ther, nor  the  Son,  nor  the  Holy  Spirit,  hut  in, 
the  name  that  denotes  the  unity  of  their  essence. 
1  suppose  any  one  may  see  the  absurdity  of  this, 
and  what  difficulties  it  would  present  to  a  serious 
enquirer,   while   the    text   as  it  stands,  is  suit- 
ed to  convey  instruction  to  the  most  ordinary  ca- 
pacity. 

The  expression,  or  phrase,  in  the  name  some- 
times signifies,  by  the  authority  or  power  of 
the  person  expressed  by  the  the  name,  as  Acts 
iii.  0.  '  In  the  name  of  Jesus  Christ  of  N"azareth, 
'  rise  up  and  walk,'  And  Actsiv.7- 10.  '  By  what 
tf  power,  or  by  what  name  have  ye  done  this? 

*  By  the   name  of  Jesus  Christ  of  Nazareth, 
<  whom  ye  crucified.' — The  words  rendered  by, 
in  the  7.  and  10.  verses,  are  the  same  in  the  ori- 
ginal with  that  rendered  in,   chap.   iii.  6.     But 
it  is  a  different  word  that  is  used,  Matth.  xxviii. 
19.     In  this  last  text  it  is  (^r)   a    preposition 
which  signifies,  in,  into,  to,  or  unto;  most  com- 
monly into. 


Relative  to  the  FATHER.  45 

Hapiism  appears  therefore  to  signify  an  en- 
trance into  the  profession  of  a  belief  of  the  gos- 
pel, and  fellowship  with  the  Father  and  the  8on, 
through  the  communion  of  the  Holy  Spirit; 
and  by  the  administration  of  this  ordinance,  the 
name  of  GOD  is,  as  it  were,  put  upon  a  person, 
and  is  openly  shown,  or  manifested,  when  what 
is  signified  by  that  ordinance,  is  truly  professed; 
and  hence  the  followers  of  the  Lamb  are  said  to 
have  the  Father's  name  upon  their  foreheads.  — 
To  be  baptized  in,  or  into,  the  name  of  the  Fa- 
ther, the  Son,  and  the  Holy  Spirit,  may  there- 
fore fitly  signify,  that  thereby  b  iptized  persons 
have  the  name  of  the  Father,  the  Son,  and  the 
Holy  Spirit  put  upon  them,  and  are  entered  into 
an  obligation  to  profess  whatever  the  Scriptures 
reveal  concerning  the  Father,  Son,  and  Spirit. 

Baptism  seems  chiefly  to  represent,  a  dying 
unto  sin,  and  a  living  unto  righteousness;  for 
Rom.  vi.  3,  4.  '  So  many  of  us  as  were  bahtiz- 

*  ed  (fl?)  into  Jesus  Christ,  were  baptized  («$•) 
'  into  his  death.     We  are  buried   with  him  by 
'  baptism,  into  death,  that  like  as  Christ  was  rais- 
6  ed  from  the  dead  by  the  glory  of  the   Father; 

*  so  we  also  should  walk  in  newness  of  life/ — 
When,  therefore,  the  thing  signified  by  baptism 
is  effected,  through  th:i  efficacy  of  the  Holy  Spi- 
rit, communicated  through  Jesus  Christ,  the  love 
of  GOD  the   Father  therein  manifested,    being 
apprehended,  will  shed  abroad  a  love  to  him  in 
the  heart;  and  a  fellowship   with   him    and    his 
Son  Jesus  Christ  being  effected,  it  will  be  more 
and  more  promoted  by  the  communion  an-l    fel- 
lowship of  the  Holy  Spirit,  minis  ering  joy  and 
peace,  through  the  knowledge  of  the   only  true 
GOD,  and  Jesus  Christ  whom  he  hath  sent. 

F 


46  OBJECTIONS 

From  the  whole,  it  appears,  that  this  text, 
JVIatth.  xxviii.  19.  teaches  nothing  particularly 
decisive,  as  to  the  import  of  the  name  of  the  Fa* 
tber,  the  Son,  and  the  H-aty  Spirit;  hut  obliges 
in  general,  to  a  helief  of  what  is  more  fully  re- 
vealed  concerning  each  of  them  in  the  Scriptures 
at  large. 

3.  It  is  strongly  urged  by  some,  that  the  plu- 
ral form  of  the  name  ALEHIM,  generally  render- 
ed GOD;  and  the  expressions,  let  us  make  man 
in  our  image,  and  the  man  is  become  like  one  of 
us,  and  such  like;  are  clear  proofs  of  a  plurality 
of  persons  in  the  unity  of  the  essence. 

A  more  particular  answer  to  what  is  argued 
from  these  and  from  the  cherubim,  &c.  is  reser- 
ved for  an  appendix;  where  the  original  words, 
&c.  will  be  more  particularly  enquired  into. — 
Only  in  the  general,  it  may  be  observed,  that 
any  person  of  ordinary  capacity,  who  can 
read  the  English  translation  of  the  Bible  may 
rest  fully  satisfied,  that  they  are  in  no  dan- 
ger from  not  believing  the  name  Mehim  to 
be  plural,  in  the  text,  where  this  sense  is 
most  insisted  for,  and  where  this  plural 
sense  is  most  necessary,  in  order  to  estab- 
lish the  doctrine  of  a  plurality  in  the  unity  of 
the  essence.  The  text  that  is  most  insisted  on 
for  this  purpose,  is  Deut.  iv.  6,  '  Hear  O  Israel, 
*the  Lord  our  GOD  is  one  Lord.'  In  this  text 
the  word  rendered  Lord,  is^1  JIHEVUHE  or  JE- 
HOVAH, and  the  word  rendered  GOD,  is*  ALE- 
HIM; hence  it  is  argued,  Mehim  being  of  a  plural 
form,  and  Jihevuke  of  a  singular  form;  a  plurali- 


*  For  the  grammatical  construction  and   signification^ 
these  words,  see  the  Appendix. 


lielative  to  the  FATIIKK.  47 

ty  in  unity  is  thereby  proved.  It  is,  however, 
very  unfavourable  for  this  argument,  that  our 
Lord  has  interpreted  this  verse  very  diilVivntiy; 
for  Mark  xii.  £9.  *  Jesus  answered  him,  the  iir*t 
4  of  all  the  commandments  is,  Hear  O  Israel,  this 
'  Lord  our  GOD  is  one  Lord,'  &c.  None  ran 
say,  that  the  Greek  word  ©*«r  rendered  GOD, 
is  plural.  It  seems,  therefore,  plain,  (hat  our 
Lord  did  not  view  the  word  Jllehim  to  be,  plu- 
ral in  the  sense  that  is  required  to  support  the  ar- 
gument for  a  plurality  in  unity;  nor  did  he  make 
any  use  of  the  text  to  support  this  argument, 
which  the  objectors  think  so  necessary  to  be  be- 
lieved: On  the  contrary  their  doctrine  is  revers- 
ed by  their  own  form  of  reasoning;  for,  say  they, 
because  Jllehvn  is  plural,  and  Jehovah  singular; 
therefore  a  plurality  in  the  unity  of  the  essence 
is  proved:  But  Christ  the  Son  of  GOD,  who 
is  the  best  interpreter,  hath  rendered  the  word 
JLlehim  singular;  therefore  Alelrim  being  singular 
and  Jehovah  singular,  an  unity  of  person,  or  one 
person  in  the  essence,  is  proved. 

With  respect  to  the  expression,  '  Let  us  make 
'  man  in  our  own  image.'  If  it  is  only  consider- 
ed, that  Jesus  Christ  the  only  begotten  Son  of 
GOD,  was  brought  forth  before  any  creature 
was  made,  that  he  was  with  GOD  the  Father  in 
the  beginning,  and  brought  up  with  him;  in  that 
case,  it  is  plain,  that  the  Father  might,  with 
strict  propriety,  say  to  the  Son,  Let  us  make 
man,  £c.  This  consideration  of  the  Father  and 
the  Sou,  as  personally  distinct  from  the  begin- 
ning, accounts  for  all  the  plural  expressions  we 
find  in  Scripture;  so  that  all  these  do  perfectly 
agree  with  the  foregoLjg  inferences,  though  none 


48  OBJECTIONS 

of  them  will  prove  equality,  or  a  plurality  of 
persons  in  one  essence,  as  may  be  more  fully 
shown  in  the  Appendix. 


SECT.  2. 

Of  Objections  against  what  is  said  of  the  Person, 
of  the  SON. 

IT  will  likely  be  objected  by  some,    <  That 

*  what  is  said  concerning  the  person  of  the  Sou, 
'  is  inconsistent  with  that  doctrine,  which  holds 

<  the  Son  to  be  co-equal  and  co-eternal  with  the 

<  Father;  which  doctrine  has  been  long  and  ge- 
'  nerally  held  by  the  church,  and  supported  by 

*  the  testimony  of  Scripture.' 

That  what  is  said  concerning  the  Son,  in  the 
foregoing  inferences,  is  inconsistent  with  his  be- 
ing co-equal  and  co- eternal  with  the  Father,  is 
readily  granted;  and  that  the  doctrine  of  co-equa- 
lity and  co-eternity,  &c.  hath  been  long  and  ge- 
nerally held,  is  not  denied;  but  it  is  humbly  pre- 
sumed, that  the  Scriptures  of  truth  will  give  no 
testimony  in  support  thereof,  if  allowed  to  speak 
their  own  language.  With  respect  to  church 
authority,  it  does  not  well  become  Protestants  to 
urge  that  as  a  proof  of  any  doctrine;  but  it  ap- 
pears to  be  the  chief,  if  not  the  only  authority 
that  can  be  brought  in  support  of  it,  like  many 
other  doctrines  that  have  been  fabricated  and  es- 
tablished, in  what  Papists  call  the  Catholic 
Church. 

Mr.  JBrighfma-n  observes,  that,  in  the  first 
council  ofJrtce,  when  they  established  their  de- 
crees concerning  the  Trinity,  and  the  observe- 


Relative  to  the  SON.  49 

tion  of  Easter;  they  all  made  canons  concerning 
ecclesiastic  dignity,  and  gave  the  Kishop  of  Rome 
the  primacy  of  order.  It  is  no  very  promising 
circumstance,  (at  least  for  its  conformity  to  the 
simple  truth,)  that  it  should  he  enacted  hy  the 
same  council  that  enacted  superstition,  and  fa- 
voured anti-Christian  usurpation  in  the  church; 
and  that  it  was  mostly  encouraged  and  promot- 
ed in  the  church  of  Rome,  which  has  been  so 
remarkable  for  confused  mysteries,  as  to  acquire, 
in  sacred  writ,  the  name  of  MYSTERY  1JAK- 
YLON",  that  is,  confused  mystery)  or  mystery 
of  confusion. 

The  manner  in  which  it  is  alledged  the  Scrip- 
tures support  the  doctrine  of  equality,  &c.  is, 
hy  ascribing  the  same  names,  works,  and  wor- 
ship to  the  Father  and  the  Son. 

In  answer  to  this,  it  may  he  observed  in  ge- 
neral, that  what  is  here  alledged  is  not  strictly 
true;  nay,  it  is  false  in  the  chief  and  fundamen- 
tal parts.  For  it  has  been  shown,  that  the 
Scriptures  ascribe  names  and  actions  to  the  Fa- 
ther that  are  no  where  ascribed  to  the  Son, 
which  appear  sufficiently  to  justify  the  foregoing 
inferences.  But  some  names  and  actions  are 
ascribed  in  common  to  the  Father  and  the  Son; 
and  from  these  it  is  argued  to  the  following  ef- 
fect. 

1.  The  name  GOD  being  frequently  applied 
<o  the  Father,  and  sundry  times  also  applied  to 
the  Son;  it  is  argued  from  thence,  that  the  Sou 
must  be  equal  with  the  Father. 

Answer.  The  texts  that  are  commonly  brought 
for  proof  of  this,  viz.  Psal.  xlv.  6.  and  Heb.  i. 
8.  are  very  unfavourable  for  the  argument;  for 
though  the  SOD  is  called  GOD  in  these  texts, 


50  OBJECTIONS 

yet  the  Father  is  called  his  GOD;  and  this  as 
evidently  proves  an  inequality  between  the  Fa- 
ther and  the  Son,  as  the  Son's  being  called  GOD 
over  all,  proves  an  inequality  between  him  and 
all  created  beings.  And  if  any  shall  urge  the 
declaration  of  Thomas,  when  he  said,  as  John 
xx.  23.  'My  Lord  and  my  GodS  they  will  find 
that  the  Son  is  made  both  Lord  and  Christ  by 
the  Father,  Acts  ii.  36*.  Who  is  his  GOD  and 
Father  as  well  as  the  GOD  and  Father  of  the 
disciples,  as  he  himself  testifies.  John  xx.  17- 
6  I  ascend  to  my  Father  and  your  Father,  to 
'  my  GOD  and  your  GOD.' 

Bat  if  the  name  GOD,  being  applied  to  the 
Son  will  simply  prove  that  he  is  equal  with  the 
Father,  must  not  the  application  of  it  to  others 
prove  with  equal  force,  that  they  also  are  equal 
with  him.  We  find  it  applied  to  men,  Exod. 
vii.  1.  and  xxi.  0.  <  And  the  Lord  said  unto 
'  Moses,  see  I  have  made  thee  a  god  unto  Pha- 

*  roah. Then  his  master  shall  bring  him  un- 

*  to  the  Judges.'   The   word  rendered  judges  is 
gods  in  the  Hebrew.     Also  Psal.  Ixxxii.  fi.   '  I 
'  said  ye  are  gods,   but  ye  shall  die  like  men.' 
The  name  god  is  also  applied  to  angels,    Psal. 

.xcvii.  7.  <  Worship  him  all  ye  gods.'  Which  is 
rendered,  Heb.  i.  6.  '  And  let  all  the  angels  of 
GOD  worship  him.'  From  these  applications 
of  this  important  name,  it  may  be  seen  how  in- 
conclusive this  argument  is,  which  is  founded 
on  a  similarity  of  names.  For  the  import  or 
signification  of  this  name  and  some  others,  see 
the  Appendix,  where  this  subject  is  intended  to 
be  more  particularly  treated  of.  Only  it  may 
here  be  tether  observed,  that  these  applications 


Kelative  to  the  Sox.  51 

of  the  name  GOJ),  do  clearly  show,  that  it  is 
sometimes  used  in  a  supreme  and  sometimes  in 
a  subordinate  sense.  It  is  applied  to  the  Fa- 
ther in  the.  most  supreme  sense,  he  being  the 
GOD,  as  well  as  the  Father  of  our  Lord  Jesus 
Christ,  and  through  him  the  GOD  and  Father 
of  all;  and  no  one  is  ever  said  to  he  his  GOD  or 
Father.  The  Father  is  therefore  GOD  as  none 
else  is.  This  name  is  also  applied  to  the  Son 
in  a  supreme  sense,  com  pared  to  that  in  which 
it  is  applied  to  any  creature,  for  he  is  GOD  and 
Lord  over  all  created  beings.  "Hut  still  in  a 
subordinate  sense,  compared  to  that  in  which  it 
is  applied  to  the  Father,  who  is  his  GOD,  «nd 
by  whom  he  is  made  both  Lord  and  Christ  — 
And  thus  the  Lord  Jesus  Christ  is  truly  GOD, 
in  a  sense  in  which  none  else  is. 

2.  It  is  argued,  that  the  same  works  or  acts 
are  ascribed  to  the  Father  and  the  Son;  there- 
fore the  Father  and  the  Son  are  equal  in  power 
and  glory. 

Answer.  It  is  evident,  that  some  works,  or 
acts,  are  ascribed  to  the  Father  in  Scripture, 
which  are  no  where  ascribed  to  the  Son,  as  be- 
fore noticed;  so  that  this  proof,  allowing  it  to  be 
conclusive,  so  far  as  it  goes,  would  be  very  de- 
fective. 

But  the  works  that  are  most  insisted  on,  in  fa- 
vour of  the  objection,  may  be  considered,  such  as 
creation,  regeneration,  and  working  miracles. 

That  all  things  were  created  by  Jesus  Christ 
the  Son  of  GOD,  is  very  evident  from  many  pla- 
ces of  Scripture,  as  Col.  i.  1 6.  <  For  by  him  were 
'  all  things  created  that  are  in  heaven,  and  that 
i  are  upon  earth,  visible  and  invisible,  whether 
'  they  be  thrones,  or  dominions,  or  principalities, 
<  or  *)owers;  all  things  were  created  by  him  and 


52  OBJECTIONS 

*  for  him.*  John  i.  3.  '  All  things  were  made  by 
4  him,  and  without  him  was  not  any  thing  made 
1  that  was  made.'     It  is  also  very  evident,  that 
the  Father  is  the  Creator  of  all  things;  this  is 
supposed  in  the  objection,  and  therefore  no  proof 
need  be  offered   here.     Now,  it  is  evident  from 
the  nature  of  things,  that  two  or  more  agents  can- 
not do  the  same  work,  so  as  each  of  them  to  do 
the  whole  of  it  in  the  same  manner:  for  if  the 
whole  is  done  by  one,  there  can  remain  nothing 
for  the  other  to  do.     There  is  none  among  the 
sons  of  men  that  can  be  compared  unto  (>()*)> 
neither  is  there  any  work  they  can  do  like  his, 
either  as  to  matter  or  mariner:  yet,  a  considera- 
tion of  some  of  these  may  help  to  lead  us  toward 
a  more  just  and  distinct  consideration  of  what 
he  hath  revealed  to  us,  concerning  the  manner 
of  his  working.     What  is  said  of  the  building 
of  the  temple,  may  perhaps  tend  a  little  to  this. 
We  find  the  building  of  the  temple  ascribed  to 
Solomon,  1  Kings  vi.  14.    2  Ohron.  chapters  iii. 
and  iv.  where  he  said  in  particular  to  have  made 
a  molten  sea,  &c.     Now,  this  same  work  is  as- 
cribed to  Hiram,   I  Kings,  vii.  14.     <  He  came 
<  to  Solomon,  and  did  all  his  work;'  and,  among 
other  things,  it  is  particularly  said,  ver.  23.  6  He 

*  made  a  molten  sea.'     I  suppose  no  body  will 
infer,  that,  because  the  same  work  is  ascribed  to 
Solomon  and  to  Hiram,  therefore  they  were  up- 
on a  rank  of  equality;  it  is  very  easy  to  conceive 
in  what  sense  this  work  was  done  both  by  the 
one  and   the  other.     It  was  done  by  Solomon, 
in  that  he  laid  out  the  plan,  provided  I  he  mate- 
rials, and  gave  subsistence  to  Hiram  in  the  ex- 
ecution of  the  work;  and  it  was  done  by  Hiram, 


Relative  to  the  SON.  53 

in  that  he  executed  the,  work  according  to  the 
directions  and  assistance  he  received.  Now, 
though  ue  cannot  conceive  of  GOD's  works,  and 
the  manner  in  which  he  executes  them,  as  we 
can  of  those  of  men;  yet  we  ought  to  form  our 
opinions  of  them  as  near  as  we  can,  according 
to  the  revelation  he  hath  been  pleased  to  favour 
us  with.  By  this  we  are  taught,  that  there  is  one 
GOJ).  the  Father,  of  irhom  are  all  things;  and 
one  Lord  Jrsus  Christ,  by  whom  are  all  things. 
Here  we  find  a  plain  difference  of  expression, 
relative  to  the  Father  and  the  Son;  all  things 
are  said  to  be  of  the  Father,  and  by  the  Lord 
Jesus  Christ.  This  difference  of  expression  is 
certainly  intended  to  convey  some  instruction; 
and  what  can  be  supposed  so  likely  as  this, 
namely,  That  all  things  being  of  GOD  the  Fa- 
ther, denotes  that  they  are  all  of,  or  from  him, 
as  the  first  cause;  and  that  their  being  by  Jesus 
Christ  denotes,  that  they  are  all  by  him,  as  the 
medium  through  whom  the  Father's  perfections 
are  exerted  upon  creatures,  and  he,  by  whose 
immediate  agency,  creation-work  was  effected. 
So  \ve  are  expressly  taught,  Eph.  iii.  9.  *  That 
4  GOD  created  all  things  by  Jesus  Christ.' — 
From  which  it  is  evident,  that  creation  is  not 
ascribed  in  the  same  manner  to  the  Father  -ind 
to  the  S-m.  Those  who  deny  this  conclusion, 
ought  to  produce  some  text,  where  all  things 
are  said  to  be  of  the  Lord  Jesus  Ci.rist,  and  that 
he  created  all  ihiugs  by  GOD  the  Father.  Tiil 
this  is  done,  the  doctrine  of  equality  can  never 
be  said,  in  truth,  to  be  proved  from  the  creation 
of  all  things,  being  ascribed  to  the  Son.  Since 
it  is  so  evidently  ascribed  to  him  in  a  different 


54  OBJECTIONS 

manner  from  that  in  which  it  is  ascribed  to  the 
Father. 

With  respect  to  regeneration,  it  is  very  true 
that  it  is  effected  by  Jesus  Christ,  who  was  made 
a  quickening  spirit,  to  revive  such  as  are  dead 
in  trespasses  and  sins;  and  who  says  of  himself, 
'  Behold  1  make  all  things  new.'  It  is  said,  1 
Pet.  i.  3.  <  Blessed  be  the  GOD  and  Father  of 
*  our  Lord  Jesus  Christ,  who  hath  begotten  us 
'  again  unto  a  lively  hope  by  the  resurrection  of 
6  Jesus  Christ.'  In  this  text,  regeneration  is  as- 
cribed to  the  Father;  but  it  is  by  the  resurrec- 
tion of  Jesus  Christ.  After  Christ  arose  from 
the  dead,  he  ascended  as  a  glorious  Conqueror, 
unto  the  right  hand  of  the  Majesty  on  high;  and 
having  received  gifts  for  men,  a^Psal.  Ixviii.  18. 
he  gave  gifts  to  men,  as  Eph.  iv.  8.  appointing 
some  apostles,  &c.  whose  ministry  he  made 
use  of  for  effecting  regeneration.  Accordingly, 
thp  apostle  Paul  says  to  the  Corinthians,  lhave 
begotten  you  through  the  gospel.  But  will  any 
&ay,  that  because  believers  are  said  to  be  begot- 
tni  of  (iOD  the  Father,  and  that  the  Corinthian 
believers  were  begotten  by  the  apostle  Paul, 
therefore  Paul  is  equal  with  the  Father?  Surely 
not;  though  the  begetting  unto  a  lively  hope,  is 
meant  in  both  places.  How  little  then  can  be 
drawn  from  the  same  works  being  ascribed  to 
different  persons,  in  proof  of  equality;  unless  it 
can  be  shown,  that  the  persons  have  performed 
the  works  in  the  same  manner,  equally  indepen- 
dent of  each  other. 

But  further,  the  power  of  working  miracles, 
in  which  the  operations  of  nature  are  counter- 
acted, or  exceeded;  being  no  less  an  evidence 


Relative  to  the  SON.  55 

of  divine  power,  or  the  power  of  the  Most  High 
GOD,  than  creation  itself;  it  is  alledged,  that 
whoever  is  possessed  of  this  power,  must  be 
equal  with  GOD  the  Father. 

It  is  very  certain,  indeed,  that  Christ  possess- 
ed this  power;  but  it  is  also  certain,  that  a  pow- 
er of  this  kind  was  also  possessed  by  his  apostles, 
and  that  (it  would  seem)  in  a  very  similar  man- 
ner, and  no  smaller  degree,  in  some  respect.  For, 
says  our  Lord,  John  xiv.  12.  '  Verily,  verily,  I 

*  say  unto  you,  he  that  believeth  in  me,  the  works 
<  that  I  do,  shall  he  do,  and  greater  works  than 
'  these  shall  ho  do;  because  I  go  to  my  Father.' 
Now,  if  curing  the    diseased,  and   raising  the 
dead,  be  a  proof  that  the  Son  is  equal  with  the 
Father;  must  not  the  same  works  performed  by 
the  apostles,  prove  the  same  thing  concerning 
them?  It  will  be  *aid,  the  apostles  did  all  their 
miracles  in  the  name  of  Christ,  and  by  a  power 
derived  from  him.  This  is  very  true;  but  did  not 
Christ  perform  all  the  miracles   he  did,  in  the 
name  of  the  Father,  and  by  virtue  of  a  power 
received  from  him?  For  John  v.  19    *  Jesus  an- 
'  swered  and  said  unto  them,  verily,  verily,  I 

*  say  unto  you,  the  Son  can  do  nothing  of  him- 
(  self,  but  what  things  he  seeth  the  Father  do; 
'  for  what  things  soever  he  doth,  these  also  doth 
'  the  Son  likewise.'    Verse  30    «  I  can  of  mine 

*  own  self  do  nothing.  As  I  hear,  I  judge.'  John 
viii.  28.  <  I  do  nothing  of  myself,  but  as  the  Fa- 
<  ther  hath  taught  me,  I  speak  these  things.' 

The  miracles  that  were  performed  by  the  Son 
of  GOD,  appear  therefore  to  be  no  proof  of  his 
equality  to  the  Father;  the  above  texts  prove 
the  reverse;  nor  do  we  ever  find  him  making  use 
of  them  for  that  purpose;  but  urging  them  as 


56  OBJECTIONS 

proofs  that  the  Father  had  sent  him,  John  v.  86. 
'  The  works  which  my  Father  hath  given  me 
'  to  finish,  the  same  works  that  I  do,  bear  wit- 
<  ness  of  me  that  the  Father  hath  sent  me.'  John 
x.  25.  *  The  works  that  I  do  in  my  Father's 

*  name,  they  hear  witness  of  me.'     It   might  he 
ohseived,  that  the  same  form  of  expression    is 
here  used  by  our  Lord,  that  is  used  by  the  apos-> 
ties  Peter  and  John,  Acts  iii.    6.  and  iv.   10. — - 
Where  they  say  («)  in  or  by  the  name  of  Jesus 
&c.  our  Lord  says  (*»)  in  or  by  the  name  of  my 
Father.     The  evidence  of  the  miracles  wrought 
by  our  Lord,  went  to  prove  his  divine  mission, 
and  the  truth  of  his  doctrines;   the  evidence   of 
those  performed  by  his  apostles,   went  to  prove 
that  they  were  sent  by  Jesus  Christ,  thaX  he  was 
the  promised  Messiah,  whom  the  Father   had 
sent  into  the  world;  and  that  as  he  taught  those 
things  that  he  had  heard  of  the  Father,  so  they 
had  taught  those  things  that  they  had  heard  and 
learned  of  him.     For  as   the   Father    had  sent 
him  into  the  world,  even  so  also  he  sent  them  in- 
to the  world,  John  xvii.  18. 

3.  It  is  argued,  that  Christ  is  an  object  of 
worship;  and  worship  is  due  to  GOD  only; 
therefore  Christ  is  fiOD  equal  with  the  Father. 

This  argument,  like  the  former,  is  either  loose 
and  inconclusive,  or  else  it  proves  too  much. — 
For,  it  is  said,  1  Chron.  xxix.  20.  '  And  all  the 

*  congregation  blessed  the  Lord  (iOD   of  their 

*  fathers,  and  bowed  down  their  heads  and  worr 
'  shipped  the  Lord  and  the  king.'     Worship  is 
here  equally  ascribed  to  the  Lord  and  the  king; 
but  will  any  venture  to  argue  from  thence,   that 


Relative  to  the  SON.  2! 

the  congregation  considered  the  king  as  equal 
with  the  Lord?  1  humbly  think  that  they  would 
worship  the  Lord  as  the  source  and  supreme 
cause  of  their  being,  and  all  their  happiness;  and 
that  they  would  worship  the  king,  as  one  whom 
the  Lord  had  raised  to  a  peculiar  dignity,  and 
made  an  instrument  in  his  hand  to  promote  both 
their  civil  and  religious  interests.  But  such  is 
the  personal  glory  and  dignity  of  the  Son  of 
GOD,  and  so  near  and  intimate  is  his  union  with 
the  Father,  that  it  seems  difficult,  by  any  parti- 
cular definition,  to  make  a  proper  distinction  in 
the  worship  due  to  the  Father  and  the  Son.  On- 
ly it  is  very  plain  in  general,  that  the  Father  is 
worshipped  through  the  mediation  of  the  bori, 
as  the  one  Mediator  between  GOD  and  men; 
but  there  is  no  mediator  through  whom  the  Son 
is  to  be  worshipped.  Which  very  plainly  shows, 
that  the  worship  that  ought  to  be  given  to  the 
Son  is  not  in  every  respect  the  same  with  that 
which  ought  to  be  given  to  the  Father. 

15ut  it  will  perhaps  he  said,  that  the  worship 
must  be  the  very  same  in  every  respect;  for  John 
v.  2-1.  '  All  men  should  honour  the  Son,  even 
'  as  they  honour  the  Father.' 

In  answer  to  this,  it  may  be  observed,  that  in 
whatever  respects  there  may  be  a  similarity, 
yet  there  must  still  be  a  difference,  as  has  been 
observed,  between  the  Mediator,  and  him  that  ' 
is  to  be  worshipped  through  that  Mediator;  and 
if  the  text  is  considered  in  connection  with  the 
context,  instead  of  proving  equality,  it  will  prove 
the  reverse.  For  (verses  10,  £0,  it,  22.)  <  Then 
'  answered  Jesus,  and  said  unto  them,  verily, 
'  verily,  1  say  unto  you.  the  Sou  can  do  nothing  of 

G 


58  OBJECTIONS 

*  himself,  but  what  things  he  seeth  the  Father  do; 
(  for  what  things  soever  he  doth,  these  also  doth 

<  the  Son  likewise.     For  the  Father  loveth  the 
6  Son,  and  showeth  him  all  things  that   himself 
6  doth,  and  he  will  show  him  greater  works  than 

<  these,  that  ye  may  marvel.    For  as  the  Father 
'  raiseth  up  the  dead,  and  quickeneth  them,  even 
6  so  the  Son  quickeneth  whom  he  will.     For 

*  the  Father  judgeth  fwfiei?)    no  one,    hut  hath 

<  committed     all    judgment     unto    the     Son: 
1  That  all  men  should  honour  the  Son  even  as 
1  they  honour  the  Father.     He   that   honoureth 
4  not  the  Son,  honoureth  not  the  Father  that  sent 
4  him.'     Here  we  have  the  testimony  of  the  true 
and  faithful  witness,  that  the  Son  can  do  nothing 
of  himself,  &c.  that  the  Father  hath  committed 
all  judgment  to  the  Son,  that  all  men  should  ho- 
nour him,  even  as  they  honour  the  Father;  and 
that  those  who  honour  him  not  on  this  account, 
and  in  this  manner,  honour  not  the  Father  who 
hath  sent  him.     Surely  these  passages,  instead 
of  proving  equality,   do  clearly  prove  what  our 
Lord  says  of  himself  in  express  words  in  another 
place,  (if  any  sayings  of  his  can  receive  proof, 
for  they  surely  need  none;)  what  he  says  in  the 
place  alluded  to  is,  <  My  Father  is  greater  than 
4  1.'  Nothing  can  be  more  plain  than  this,  that 
the  honour  which  all   men    ought    to  give  the 
Son,  is  not  founded  on  his  equality  with  the  Fa- 
ther; but  on  all  judgment  being  committed   to 
him  of  the  Father.     For  the  Father  judgeth  no 
one,  but  hath  committed  all  judgment  to  the  -Sow/ 
that  all  men  should  honour  the  Son  as  they  hon- 
Giir  the  Father. 

There  appears,  therefore,  to  be  no  conclusive 
argument,  in  favour  of  the  objection,  deducible 


Relative  to  the  SON.  59 

from  the  worship  ascribed  to  the  Son  of  GOD, 
in  Scripture. 

It  will,  perhaps,  still  be  objected,  that  the 
Scriptures  will  support  the  doctrine  of  equality, 
particularly,  John  v  18.  and  x.  33.  Philip,  ii.  0. 

Answer.  The  first  and  second  of  these  texts, 
show  a  very  great  similarity  between  the  con- 
duct of  the  Jews,  and  that  of  the  objectors.-— 
The  last  do  generally  charge  things  upon  those 
they  oppose,  which  they  never  held;  and  the  first 
charged  things  upon  our  Lord,  which  his  words 
would  not  bear. 

It  is  said,  John  v.  18.  'Therefore  the  Jews 
'  sought  the  more  to  kill  him,  because  he  had 
'  not  only  broken  the  Sabbath-day;  but  also 
'  said  that  GOD  was  his  Father,  making  bim- 
'  self  equal  with  GOD.'  Now  supposing  tiie 
Jews  mean  such  an  equality  as  is  plead  for  in  the 
objection,  Can  any  say  that  our  Lord  admitted 
their  inference  as  just?  We  have  his  answer  in 
the  very  next  verse,  thus:  <  Then  Jesus  answer- 
'  ed  and  said  unto  them,  verily,  verily,  1  say  un- 
1  to  you,  the  Son  can  do  nothing  of  himself,7  &c. 
Is  it  not  plain  to  the  meanest  capacity,  that  the 
inference  made  by  the  Jews,  and  the  answer  gi- 
ven by  our  Lord,  are  very  diffe rent?  The  infer- 
ence the  Jews  make  is,  that  he  made  himself 
equal  with  GOD,  because  he  said  GOD  was  his 
Father.  In  the  answer  that  our  Lord  gave,  he 
asserts,  the  Son  can  do  nothing  of  himself,  but 
what  he  seeth  the  Father  do,— these  also  doth 
the  Son.  From  which  it  appears,  that  the  doc 
trine  of  equality,  is  not  the  doctrine  of  the  bles- 
sed Jesus;  but  the  doctrine  of  his  false  accusers, 
betrayers  and  murderers.  And  as  was  already 
hinted,  it  was  afterwards  received,  cherished, 
and  brought  to  maturity,  under  the  name  ef  a 


60  OBJECTIONS 

Christian  doctrine,  in  that  apostate  church  that 
has  betrayed  the  true  interests  of  Christianity, 
and  murdered  many  of  the  faithful  witnesses  of 
Christ.  What  words  can  be  conceived  as  more 
decisive  than  those  made  use  of  by  our  Lord? 
He  confirms  what  he  was  about  to  say  with  an 
emphatic  affirmation,  verily,  verily;  and  then  he 
asserts,  the  Son  can  do  nothing  of  himself)  &c. 
By  which  he  expressly  shows,  that  souship  and 
equality  are  incompatible. 

The  second  text,  John  x.  33.  is  much  the 
same.  For  here,  *  The  Jews  answered,  saying, 
«  for  a  good  work  we  stone  thee  not;  but  for 

*  blasphemy,  and  because  that  thou,  being  a  man, 
1  makest  thyself  GOD. ?     The  answer  immedi- 
ately follows:   <  Jesus  answered  them,  is  it  not 

*  written  in  your  law,  1  said  ye  are  gods?  If  he 

<  called  them  gods,  unto  whom  the  word  of  GOD 
6  came,  and  the  Scripture  cannot  be  broken;  say 
1  ye  of  him,  whom  the    Father    hath   sanctified 
•'  and  sent  into  the  world,  thou  blaspheraest;    be- 

<  cause  I  said  1  am  the  Son  of  GOD.'     These 
words  of  our  Lord  contain  a  twofold   answer  to 
the  charge  of  blasphemy,  which  the  Jews  made 
against  him; — for  he  first  intimates,  that  though 
he  had  claimed  the  title  or  name  GOD,  it  could 
not  be  called  blasphemy  in  him,  since  that  name 
had  been  given  to  men,  in  that   law,  to    which 
they   professed    to    adhere.     Second,    He   inti- 
mates, that  he  had   not  even  claimed  this  name, 
however  much   in  titled  to  it;  all  he  had  said  be- 
ing only,  that  he  was  the  Son  of  GOD.     And  in 
this  answer,  he  is  so  far  from  claiming  equality 
with  the  Father,  that  lie  says,  he  was  sanctified, 
and  sent  into  the  world  by  him.     It   appears, 
therefore,  that  these  texts,  instead  of  supporting 


Relative  to  the  SON.  61 

the  objection,  do  clearly  prove  that  the  doctrine 
objected  against  is  true. 

With  respect  to  the,  third,  viz.  Philip,  ii.  6. 
<  Who  bring  in  the  form  of  GOD,  thought  it 
*  no  robbery  to  be  equal  with  GOD.'  A  parti- 
cular enquiry  into  this  verse,  is  intended  in  the 
•Appendix;  it  may  therefore  be  sufficient  at  pre- 
sent to  observe,  that  he  who  was  in  the  form  of 
GOD,  and  thought  it  no  robbery  to  be  as  GOD; 
(for  so  the  words  maybe  read,  as  will  be  shown;) 
the  same  individual  person,  made  himself  of  no 
reputation,  (Gr  emptied  himself,)  and  took  up- 
on him  the  form  of  a  servant.  Now  it  is  evi- 
dent, that  a  person  who  is  altogether  immutable, 
cannot  be  emptied,  or  take  the  form  of  a  servant; 
if  therefore  the  Son  were  in  every  respect 
equal  with  the  Father,  he  would  be  as  incapa- 
ble of  these  things  that  are  ascribed  to  him  in 
this  chapter,  as  the  Father  is. 

But  to  all  this,  it  will  perhaps  be  objected  fur- 
ther, that  all  this  reasoning  proceeds  from  igno- 
rance of  the  Mediator's  person;  that  the  union 
of  the  divine  and  human  natures  in  the  person  of 
the  Mediator,  lays  a  proper  foundation  for  all  these 
inferior  characters,  and  works  ascribed  to  him 
in  Scripture,  while  his  divine  nature  lays  a 
foundation  for  his  being  equal,  in  all  respects, 
with  the  Father. 

In  answpr  to  this  objection,  it  may  be  observ- 
ed, that  those  who  want  to  support  it,  ought  to 
let  it  be  known  what  they  mean  by  the  person 
of  the  Mediator,  as  consisting  of  a  divine  and 
human  nature.  1st.  Do  they  think  there  is  on- 
ly one  knowing  faculty,  will,  and  activity  in  the 
Hon  of  GOD?  or,  2d.  Hath  each  nature  a  dis- 
tinct knowing  faculty,  will,  and  activity?  If  the 

3    G 


62  OBJECTIONS 

first  is  their  opinion,  they  must  either  suppose, 
that  the  divine  faculties  are  brought  down  to  the 
human,  or  that  the  human  are  raised  to  the  di- 
vine; or  else  that  the  divine  and  human  are  so 
united,  or  rather  compounded,  that  the  knowing 
faculty,  will,  and  activity  of  the  Mediator,  are  a 
medium  between  divine  and  human.  If  the  last 
is  their  opinion  they  must  hold  that  the  Medi- 
ator consists  of  two  persons;  for  a  proper  distinct 
knowing  faculty  or  intelligence,  will,  and  activi- 
ty, certainly  constitutes  personality,  so  far  as  we 
can  conceive  of  it. 

They  will  perhaps  hold  this  last  opinion,  and 
deny  its  consequences;  but  how  justly  the  impar- 
tial may  judge.  They  cannot,  however,  deny, 
that  according  to  this  opinion,  the  Son  knows, 
wills,  and  acts,  some  things  as  GOD,  and  some 
things  as  man;  all  the  strength  of  the  objection, 
(if  it  has  any,)  lies  in  this.  And  according  to 
this,  it  may  be  affirmed  of  the  person  of  the 
Son  of  GOD,  (thus  composed  of,  or  possessing 
faculties  different  and  distinct  in  their  exertions?) 
that  he  knows,  and  knows  not,  wills,  and  wills 
not,  does,  and  does  not,  at  the  same  time  Hut 
this  would  require  better  evidence  to  support  it, 
than  has  as  yet  been  brought. 

They  should  also  have  told  what  they  mean 
by  distinct  persons  in  the  God- head,  or  Deity, 
as  they  speak.  Whether  they  think  each  per- 
son is  a  distinct  intelligent  Being,  possessing  a 
distinct  will  and  activity,  or  that  the  Supreme 
Essence  is  one  intelligent  Being,  having  one 
will  and  activity?  If  the  first,  how  will  they  free 
themselves  from  the  doctrine  of  what  is  called 
tritheism,  or  three  Gods?  If  the  last,  where  is 
the  foundation  for  distinct  personality? 


Relative  1o  tJie  Sox.  63 

But  whatever  they  mean  hy  a  distinction  of 
persons  in  the  Supreme  Essence,  it  is  plain,  that 
they   hold  one  person  to  he  unhegntten,  another 
begotten,  and  another  to  proceed  from  the  other 
two.     In  the  Westminster  Confession  of  Faith 
which  is  held  as  a  standard  of  orthodoxy  hy  the 
church  of  Scotland,  and  several  parties  that  hive 
separated  therefrom,)  it  is  said,  *  The  Father  is 
'  of  none,  neither  begotten  nor  proceeding.  The 
'  Son  is  eternally  begotten  of  the  Father,  and  the 
*  Holy  Ghost  eternally  proceeding  from  the  Fa- 
'  ther  and  the  Son.'    This  difinition  seems  to  be 
very  unexceptionable  in  general,  except  the  ex- 
pressions eternally  begotten  and  eternal  proceed- 
ing, which  are  capable  of  exceptionable  senses. 
One  exceptionable  sense  of  eternal  generation  is, 
that   it  is  a  continued  act.     To  suppose  this, 
would  be  attended  with  the  greatest  absurdity; 
for  it  would  suppose  that  the  act  of  generation, 
ever  hath  gone  on,  and  ever  will  continue  to  go 
on;  and  consequently  never  will  be  completed: 
and  so  the  person  of  the  Son  neither  is,  nor  ever 
will  be  completely  brought  forth;  which  is  con- 
trary to  the  Scripture  doctrine  in  general,  and  to 
those  texts  in  particular  that  speak  of  his  gene- 
ration as  a  finished  act,  as  Psal.  ii.7.  Prov.  viii. 
24,  25. 7  That  the  sending  forth  of  the  Holy  Spi- 
rit, is  an  eternally  continued  act,  is  every  way 
agreeable  to  the  Scripture  account  of  it;  for  it  is 
by  virtue  of  that  divine  energy,  called  the  Holy 
Spirit,  which  the  Father  communicates,  or  sends 
forth,  through,  or  by  the  mediation  of  his  onlyb"- 
gotten  Son;  that  all  his  purposes  relative  to  the 
world  in  general,  and  believers  in  particular,  are 
carried  iuto  effect.  And  by  virtue  of  the  indwel- 


64  OBJECTIONS 

ling  of  the  Holy  Spirit  in  a  full  measure,  in  the 
hearts  of  believers  in  their  glorified  state,  they 
will  be  filled  with  all  the  fulness  of  GOD.  be  sa- 
tisfied with  his  likeness,  and  rejoice  with  joy 
unspeakable  and  full  of  glory. 

Another  exceptionable  sense  of  eternal  gene- 
ration is,  that  he  was  begotten,  or  the  generation 
of  the  Son  completed,  as  soon  as  the  person  of 
the  Father,  or  the  unbegotten  essence,  existed. 

It  is  very  plain,  that  the  name  Father  is  a  re- 
lative name,  as  well  as  that  of  Creator,  express- 
ing a  certain  kind  of  relation;  and  as  the  relative 
name  Creator  could  not  be  applied  to  the  Most 
High,  till  the  act  of  creation  was  exerted;  so  nei- 
ther could  the  relative  name  Father  be  applied 
to  him,  till  the  act  of  generation  was  exerted. — 
And  it  is  as  plain,  that  there  is  a  twofold  priori- 
ty, that  the  person  who  creates,  has,  in  respect 
to  what  is  created  by  him;  for,  first,  his  existence 
is  necessarily  supposed  before  he  could  exert  the 
act  of  creation;  and  second,  the  exertion  of  that 
act  is  necessarily  supposed  to  be  before,  or  pre- 
cede, the  existence  of  any  creature.  The  same 
things  may  be  said  of  generation,  the  existence 
of  the  person  who  generates,  is  necessarily  sup- 
posed to  precede,  the  act  of  generation;  and  that 
act  must  also  go  before,  the  existence  of  the  per- 
son generated. 

It  is  certainly  a  very  just  inference,  That  since 
GOT)  created  all  things  by  Jesus  Christ,  there- 
fore no  creature  can  be  co-eternal  wilb  the  Ka- 
ther,  or  of  equal  antiquity  with  his  Son  Jesus 
Christ.  And  is  not  the  inference  equally  just 
and  plain?  That  since  the  Most  High  GOD  ge- 


Relative  to  the  SON.  65 

nerated,  or  brought  forth  his  only  begotten  Son; 
therefore,  the  Son  cannot  he  co  eternal  with  him 
by  whom  he  was  brought  forth.  If  any  shall 
Jviy,  the  Son  may  be  co-eternal  with  the  Father, 
though  we  cannot  conceive  how  it  can  be  so;  an- 
other may  also  say,  the  Creatures  may  be  co- eter- 
nal with  the  Creator,  though  we  cannot  conceive 
how  it  can  be  so. 

That  co-eternity  of  persons,  or  eternal  gene- 
ration, which  is  so  much  insisted  for  by  many, 
seems  therefore  not  only  to  be  above  our  reason, 
as  they  say;  but  to  be  directly  contrary  to  all 
the  reason  and  intelligence  that  GOD  has  l»e«'ii 
pleased  to  endow  us  with,  in  this  our  present 
state  of  existence. 

Several  writers  have  discovered  these  insur- 
mountable difficulties,  that  press  upon  the  doc- 
trine of  eternal  generation,  and  therefore  have 
given  it  up;  though  they  have  still  endeavoured 
to  maintain  the  doctrine  of  a  Trinity  in  the.  uni- 
ty of  the  essence.  These  have  taken  very  dif- 
ferent methods  to  ascertain  the  true,  sonship  of 
Christ;  some  have  held  that  sonship  has  always 
bef'ii  applicable  to  Christ,  ever  since,  and  even 
before  the  world  began,  in  consequence  of  his 
human  soul  being  brought  forth  before  the  world 
began.  This  may  at  least  be  considered  as  a 
step  toward,  but  does  not  seem  to  take  in  the 
proper  idea  of  the  person  of  Christ  in  his  pre- 
incarnate.  state:  the  terms  human  soul  and  super 
angelic  spirit,  being  rather  too  diminutive  to 
express  the  pre -incarnate  nature  of  the  Son  of 
GOD.  Some  again  seem  to  hold  that  the  sonship 
of  Christ,  is  founded  on  his  appointment  to  certain 


60  OBJECTIONS 

offices,  in  the  oeconomy  of  redemption;  but  since, 
according  to  them,  the  Holy  Spirit,  is  also  ap- 
pointed to  certain  offices,  or  has  certain  works 
assigned  in  that  ceconomy:  sonship,  according 
to  that  plan,  would  be  as  properly  applied  to 
the  Holy  Spirit.  A  third  has  asserted,  that  the 
true  sonship  of  Christ  rests  wholly  upon  his  in- 
carnation; and  that  sonship  could  never  be  ap- 
plied to  him  till  after  his  incarnation.  Such  as 
asserts  (his,  seem  not  to  advert  that  there  are 
other  relations  besides  that  of  sonship,  which 
imply  inferiority,  such  as  Angel  or  Messenger, 
and  the  Anointed,  the  Messiah,  or  the  Christ; 
and  these  are  in  the  Old  Testament  applied  to 
one,  who  then  was,  as  well  as  now  is  the  Son 
of  GOD.  To  deny  that  sonship  was  applicable 
to  Christ  till  his  incarnation,  is  also  contrary  to 
several  texts,  such  as  Col.  i.  15.  liev.  iii.  14. 
&c.  which  have  formerly  been  taken  notice  of. 

These  short  remarks  may  serve  to  show  the 
strange  and  unaccountable  conduct  of  those  who 
will  hold  the  doctrine  of  eternal  generation,  in  a 
sense  directly  contrary  to  both  Scripture  and  rea- 
son; and  which  has  been  given  up  as  indefensi- 
ble, by  those  who  seem  to  be  the  most  cool,  im- 
partial, and  diligent  enquirers  of  their  own 
party. 

There  is  indeed  a  sense  in  which  eternal  ge- 
neration may  be  reasonably  admitted,  and  which 
the  Scriptures  will  support;  and  that  is,  a  gene- 
ration in  eternity,  or  before  the  commencement 
of  time.  For  as  any  action  done  in  time,  may  be 
called  a  temporary  action:  so  an  action  done  in 
eternity,  or  unmeasured  duration,  may  perhaps, 
with  some  propriety,  be  called  eternal,  however 
it  might  be  to  the  commencement  of  time, 


Relative  to  the  SON.  67 

or  by  however  small  a  portion  of  unmeasured  du- 
ration might  be  separated  from  it.  There 
seems  to  be  110  difficulty,  nor  does  there  appear 
to  be  any  contradiction,  in  saying  the  8011  of 
GOD  was  begotten  before  the  world  was,  and 
even  before  the.  most  ancient  age,  or  measure  of 
creature  existence  began;  but  to  say  the  person 
of  the  Father  had  no  existence  prior  to  the  ex- 
istence of  the  Son,  is  to  connect  the  act  of  gene- 
ration with  the  beginning  of  the  Father's  per- 
son, (if  the  expression  might  be  used;)  and  in- 
deed, according  to  the  sense  in  which  eternal 
generation  is  generally  plead  for,  it  might,  with 
as  ninrh  propriety,  be  said,  the  Father  eternal- 
ly began  to  be,  as  that  the  Son  was  eternally  be- 
gotten. Therefore,  acccording  to  the  native  con- 
sequences of  their  own  doctrine  about  the  co- 
eternity  of  the  person  of  the  Father,  and  the  per- 
son of  the  Hon.  they  connect  the  generation  of 
the  Son,  with  the  beginning  of  the  being,  of  the 
Father's  person;  but  since  the  being  of  the  Fa- 
ther's person  had  no  beginning,  the  Son  (accord- 
ing to  their  own  planx:  could  have  no  generation. 
This  consequence  cannot  be  avoided  by  them; 
for  if  they  admit  the  smallest  decree  of  priority 
in  the  person  of  the  Father,  it  destroys  their  fa- 
vourite point,  the  co-eternity  of  the  boa,  or  their 
sense  of  eternal  generation. 

It  might  be  further  remarked,  that  in  the  de- 
finition given  in  the  Westminster  Confession 
above  quoted,  an  equality  of  persons  is  so  far 
from  being  expressed,  that  it  is  contradicted  in  the 
plainest  terms.  It  is  said,  'The  Father  is  of 
4  none,  neither  begotten  nor  proceeding.'  The 
person  who  is  of  n<»ne,  nor  begotten  of  any,  cer- 
tainly professes  a  dignity  and  superiority  above 


68  OBJECTIONS 

the  person  who  is  of  him,  and  is  even  begotten 
by  him.  To  express  the  equality  of  persons  by 
such  unequal  descriptions,  or  to  say  that  such 
unequal  descriptions  are  expressive  of  equality 
seems  rather  like  contradiction  than  reasoning. 

The  idea  of  Supreme  Deity,  and  that  of  being 
begotten,  are  altogether  incompatible;  for  accord- 
ing to  any  idea  that  we  can  form  of  generation, 
or  being  begotten,  it  must  euhrr  denote  the  giv- 
ing a  being  to  what  existed  not  before,  or  the 
giving  a  different  mode  of  being  to  what  die!  ex- 
ist before.  And  to  apply  generation  in  any  of 
these  senses  to  the  Supreme  Essence,  destroys 
the  idea  of  self-existence  and  immutability, 
which  both  Scripture  and  reason,  direct  us  to 
entertain  of  that  Supreme  Essence. 

But  not  only  does  a  comparison  of  the  idea, 
which,  by  Scripture  and  reason,  we  are  taught 
to  form  of  the  Supreme  *  eing,  and  of  generation, 
forbid  our  including  the  idea  of  Supreme  Essence 
in  that  of sonship;  or  in  the  term  Son  of  GOD; 
but  also  the  express  declarations  of  the  Son 
himself,  Mark  xiii.  32.  *  But  of  that  day  and 
'  hour  knoweth  no  man,  no  not  the  angels  which 
'  are  in  heaven,  neither  the  Son,  but  the  Father/ 
John  iii.  So.  '  The  Father  loveth  the  Son,  and 
6  hath  given  all  things  imo  his  hand.'  John  v. 
19.  'The  Son  can  do  nothing  of  himself.' — 
Verse:  S3.  <  The  Father  hath  committed  all 
'judgment  unto  the  Son.'  These  texts  with 
many  others  do  plainly  show,  that  the  Son  there 
spoken  of,  is  inferior  to  the  Father,  both  in 
knowledge,  power,  and  authority.  Agreeable 
to  what  our  Lord  expressly  testifies,  where  he 
says,  My  Father  is  greater  than  7.  Will  any 


Relative  to  the  SON.  69 

still  in  opposition  to  all  this,  affirm,  that  the  Fa- 
th«r  is  no  greater  than  the  Son;  hut  they  are  in 
all  respects  equal?  If  they  do,  it  seems  needless 
to  use  arguments,  or  produce  evidence  to  convince 
them;  since  we  have  here  the  most  certain  evi- 
dence that  possibly  can  he  had,  even  the  testi- 
mony of  him  who  is  truth  itself,  expressed  iu 
the  most  simple,  plain,  and  decisive  manner. 

But,  suppose  their  favourite  scheme  were  al- 
lowed them;  though  they  might  think  they  could 
solve  some  difficulties  at  the  expence  of  dividing 
the  person  of  Christ,  yet  they  will  find  other 
difficulties  press  upon  their  scheme,  (if  they  are 
not  past  feeling,)  from  which  this  distinction, 
or  rather  division  of  the  person  of  Christ,  will 
give  them  no  relief. 

It  was  before  hinted,  that,  according  to  the 
distinction  on  which  the  objection  is  founded, 
the  same  things  may  be  either  affirmed  or  deni- 
ed of  the  person  of  Christ  at  the  same  time,  xiid 
with  equal  truth.  For  instance  one  may  say, 
Christ  can  do  all  things  of  himself;  another  may 
say,  nay,  he  can  do  nothing  of  himself.  In  or- 
der, therefore,  to  speak  with  certainty,  they  must 
leave  the  Scripture  stile,  and  speak  of  all  his 
distinct  acts  as  the  acts  of  the  distinct  natures  of 
which  his  person  consists,  and  not  as  personal 
acts.  And  so  they  must  say,  it  was  as  man  he 
knew  not  the  day  of  judgment;  as  man  he  re- 
ceived all  things  from  the  Father;  as  man  he 
could  do  nothing  of  himself:  as  iimn  he  prayed; 
in  short,  all  his  mediatory  acts  will,  by  this  plan, 
be  the  acts  of  his  human  nature;  and  so  he  is 
made  in  every  respect  as  much  a  human  media* 
tor,  as  he  is  by  the  Socinian  plan.  There  ap- 

H 


70  OBJECTIONS 

pears  to  be  this  difference  indeed,  that  they  say 
the  human  nature  is  united  to  a  person  in  Deity, 
or  a  third  of  Deity;  (for  the  whole  Deity,  or 
God- head,  is  hy  them  supposed  to  consist  of 
three:)  whereas  the  Socinians  say,  that  the  hu- 
man nature  is  united  to  the  whole  God-head  or 
divine  nature.  The  Socinians  indeed  do  not 
call  this  a  personal  union,  but  seem  to  consider 
it  as  close  and  intimate,  as  it  is  possible  for  God 
to  unite  a  true  body  and  reasonable  soul  to  him- 
self; the  Athanasians  cannot  conceive  the  union 
to  be  closer,  whatever  unmeaning  terms  they  may 
clothe  it  with. 

It  was  observed,  that  there  are  difficulties 
which  press  upon  this  scheme,  from  which  this 
distinction  will  give  no  relief.  These  difficul- 
ties press  equally  upon  the  Athanasian  and  So- 
ciniau  schemes. 

We  are  told  that  a  thing  may  be  said  to  be 
done  by  a  person,  which  strictly  speaking,  is  ap- 
plicable only  to  one  nature  of  the  person.  This 
is  admitted;  and  it  must  certainly  be  admitted 
also,  that  what  cannot  be  applied  to  any  nature 
of  a  person,  is  in  nowise  applicable  to  the  per- 
son; or,  that  what  will  agree  with  no  nature  in 
a  person,  can  never  be  said  of  that  person. 

It  is  said,  however,  of  the  person  of  Christ, 
*  that  though  he  was  rich,  yet  for  our  sakes  he 
6  became  poor,'  &  Cor.  viii.  9.  Now,  to  what  na- 
ture, upon  the  plan  of  the  objectors,  will  this 
apply?  not  to  the  divine  nature;  for  that  being 
immutable,  could  admit  of  no  change  or  diminu- 
tion of  any  kind.  Nor  will  it  apply  to  the  hu- 
man nature;  for  that  having  never  enjoyed  a  state 
of  riches  before  it  appeared  in  a  state  of  poverty, 
could  in  no  sense  be  said  either  to  have  been 


Relative  to  the  SON.  71 

rich,  or  yet  to  become  poor.  Again,  Philip,  ii. 
7.  *  He  who  was  in  the  form  of  GOD,  and  thought 
1  np  robbery  to  be  as  GOD;  made  himself  of  no 
4  reputation  (Or.  emptied  himself, )  and  took 
<  upon  him  the  form  of  a  servant/  The  same 
reasons  forbid  the  applying  of  this  to  the  divine 
nature  as  the  former,  and  also  to  the  human  na- 
ture. For,  to  suppose  the  divine  nature  capa- 
ble of  being  emptied,  is  to  suppose  it  capable  of 
mutability;  and  the  human  nature  having  had  no 
existence  at  all  before  the  incarnation,  much  less 
a  fulness,  it  could,  with  no  propriety,  be  said  to 
be  emptied.  I  shall  at  present  only  mention 
another  text,  John  xvii.  5.  Where  our  Lord  ad- 
dressing his  Father,  says,  (  And  now,  O  Father, 
'  glorify  me  with  thine  own  self,  with  the  glory 
*  which  I  had  with  thee  before  the  world  was  ' 
Now,  it  might  be  asked  again,  To  what  nature 
will  this  apply?  There  appears  to  be  several 
things  against  its  being  applied  to  the  divine  na- 
ture, as,  1.  The  divine  nature  being  capable  of 
any  thing  that  implies  dependence  or  want,  can- 
not be  supposed  capable  of  praying  in  the  man- 
ner here  expressed.  2.  The  divine  nature  be- 
ing unchangeable,  both  as  to  being,  perfection, 
and  happiness,  it  could  never  be  deprived  or  di- 
vested of'  any  glory  or  happiness,  which  it  en- 
joyed before  the  world  was. 

Some  will  perhaps  say,  <  the  glory  of  the  di- 
'  vine  nature  of  Christ  was  vailed;'  but  the  pray- 
er is  not  to  unvail  his  glory,  but  to  glorify  him, 
or  restore  a  glory  he  had  before  the  world  was. 
ISzoreover,  the  prayer  is  not  simply,  that  the  Fa- 
ther might  glorify  him,  which  might  perhaps  im- 
ply a  manifestation  of  his  glory  to  others;  but  it 


72  OBJECTIONS 

is  a  prayer  that  the  Father  would  glorify  him, 
with  his  own  self;  glorify  me  with  thine  own  self, 
says  our  blessed  Redeemer.  Allowing  them, 
therefore,  any  sense  they  please  to  put  upon  it, 
it  overthrows  their  scheme;  for  when  they  say, 
the  glory  of  the  divine  nature  of  Christ  was  vail- 
ed by  his  humiliation,  and  that  this  vailed  diT 
vine  nature,  prayed  for  the  removal  of  that  vail, 
it  necessarily  supposes,  that  the  divine  nature  or 
essence,  is  so  far  divided,  as  that  one  part  of  it 
is  capable  of  praying,  and  another  part  of  being 
prayed  to;  one  part  of  it  being  vailed,  and  ano- 
ther of  being  unvailed,  at  the  same  time.  How 
absurd  and  inconsistent  is  this?  and  even  over- 
throws their  own  doctrine,  which  holds  the  di- 
vine nature  of  Christ  to  be  individually  the  same, 
and,  in  all  respects  equal  with  the  nature  or  es- 
sence of  the  Father.  It  appears,  therefore,  that 
in  no  sense  will  the  text  apply  to  the  divine  na- 
ture of  Christ,  in  a  consistency  with  their  own 
principles.  Neither  will  it  apply  to  his  human 
nature;  for  since  (according  to  them)  that  nature 
had  no  existence  till  some  thousands  of  years  af- 
ter the  creation  of  the  world;  it  could  not  enjoy 
a  glory  before  the  world  was.  These  and  ma- 
ny other  such  difficulties  press  upon  both  the 
Athanasian  and  Socinian  schemes  of  explaining 
the  doctrine  of  the  Trinity;  but  are  quite  remov- 
ed by  receiving  the  Scripture  doctrine  concern- 
ing this  sublime  subject.  The  Scriptures  do 
clearly  show,  that  the  person  of  Christ  was  be- 
gotten of  the  Father  before  any  creature  existed; 
for  he  is  called  the  first  born  of  every  creature, 
Col.  i.  15.  And,  as  noticed  before,  he  is  also 
said  to  be  brought  forth  before  the  mountains,  &c. 


Relative  to  the  SON.  73 

He  was  set  up  or  anointed  0s«,D  before  the  age, 
rx-o  before  the  beginning,  n«  ,D^D  before  the  an- 
cient tiring  of  the  earth,  Prov.  viii.  ;23. — And 
his  going*  forth  have  been  before  antiquity,  be- 
fore the  days  of  the  age,  Micali  v.  2. 

It  may  perhaps  be  thought  by  some,  that  the 
expression  '  first  born  of  every  creature/  is  too 
diminutive;  for  though  it  gives  the  priority  to 
Christ,  yet  it  ranks  him  as  it  were  among  crea- 
tures. But  as  to  this  and  every  thing  else  that 
GOD  hath  been  pleased  to  reveal,  we  ought  to 
submit  to  his  instruction,  and  form  our  faith 
agreeable  to  his  testimony.  Even  this  expres- 
sion first  born  of  every  creature,  is  very  similar 
to  what  is  said,  Rom.  viii.  28.  Where  he  is 
called  the  first  born  among  many  brethren;  and 
in  another  place,  lie  is  called  the  first  born  from 
among  the  dead,  that,  in  all  things,  he  might  be 
Tt^wtfuwv  the  first.  Some  have  alledged  that  the 
terms  begotten  and  created,  are  convertible 
terms;  and  indeed  the  Scriptures  apply  the  term 
sons  to  creatures,  as  when  we  read  of  the  morn- 
ing stars  singing  together,  and  the  sons  of  GOD 
shouting  for  joy.  But  however  near  the  terms 
may  agree  in  their  import,  when  generation  or 
sons  hip  relates  to  bringing  into  existence,  yet 
there  is  a  manifest  difference  betwen  the  creation 
or  primitive  sonship  of  the  most  exalted  creature, 
and  the  sonship  of  Christ.  The  most  noble 
creature  that  exists,  can  only  be  considered  as 
being  created .  or  generated,  by  the  mediation  of 
Jesus  Christ;  for  GOD  created  all  things  by 
him;  but  Jesus  Christ  himself  was  generated,  or 
brought  into  being,  by  the  immediate  agency  of 
the  Father,  and  therefore  he  is,  with  propriety, 

2  H 


74  OBJECTIONS 

called  his  only  begotten  Son.  He  is  therefore 
distinguished  from  every  other  being,  by  an  in- 
effable generation  proper,  and  peculiar  to  himself 
alone.  Neither  is  this  ineffable  generation  and 
priority,  that  he  hath  before  all  creatures,  the 
only  characterestics  by  which  he  is  distinguish- 
ed from  them.  The  Scriptures  inform  us  also, 
that  he  has  such  capacities  and  endowments  as 
prove  him  not  only  to  be  above  the  most  noble 
created  existence,  but  inconceivably  above  all 
creature  perfection  and  excellency,  that  doth,  or 
possibly  can  exist  The  following  texts  do 
clearly  show  this,  Prov.  viii.  22.  *  Jehovah  pos- 
6  sessed  me  the  beginning  of  his  ways  before  the 
6  works  of  old.'  Col.  i.  12.  *  It  pleased  the  Fa- 

*  tlier,  that  in  him  should  all  fulness  dwell.' — 
Col.  n.  9.  '  In  him  dwelleth  all  the  fulness  of  the 
'  God-head  bodily.'  Col.  i.  15.  *  He  is  the  image 
<  of  the  invisible  GOD.'  Heb.    i.   3.    <  The  ex- 
(  press  image  of  his  person  and  the  brightness  of 

*  his  glory.'  John  iii.  34.  «  GOD  giveth  not  the 

*  Spirit  by  measure  unto  him.'    To  be  a  recepta- 
cle of  the  divine  fulness,  and  to  receive  the  Spi- 
rit without  measure,  requires  unlimited  capaci- 
ty; therefore  the   being  and   perfections  of  the 
Son  of  GOD  appear  to  be  infinite  in  relation  to 
creatures,  as  was  before  observed. 

But  as  all  these  inconceivable  perfections,  as 
they  subsist  in  the  person  of  the  Son,  subsist  in 
a  begotten,  and  consequently  a  derived,  or  ori- 
ginated person;  they  might,  by  the  will  and  pow- 
er of  the  Father,  be  diminished,  when  that  di- 
minution should  be  subservient  to  accomplish 
the  council  of  peace  agreed  to  between  the  Fa- 


Relative  to  the  SON.  75 

flier  and  the  Son.  To  this  diminution  or  humi- 
liation, the  Son  of  GOD  did  cheerfully  submit, 
for  he  took  delight  to  do  the  will  of  his  Father, 
and  could  gins;  of  his  p&wer.  Psal.  lix.  IB. — 
Compare  Isa.  1.  7-  In  order,  therefore,  to  fulfil 
the  Father's  will,  and  accomplish  the  recovery 
of  lost  sinners,  he  took  part  of  flesh  and  blood, 
for  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the 
same.  Heb.  ii.  14.  And,  who,  in  the  days  of 
his  flesh,  when  he  had  offered  up  prayers  and 
supplications,  with  strong  crying;  and  tears,  unto 
him  that  was  able  to  save  him  from  death,  and 
was  heard  in  that  he  feared:  Though  he  were  a 
Son,  yet  learned  he  obedience  by  the  things 
which  he  suffered.  Heb.  v.  7>  8« 

This  change  in  the  person  of  the  Son  of  GOD, 
from  the  form  of  GOD,  to  the  form  of  a  servant, 
was  effected  by  a  secondary  generation,  when 
he  was  united  with  flesh  in  the  womb  of  the  Vir- 
gin Mary;  and  this  generation  was  also  of  an 
extraordinary  nature,  being  effected  by  the  pow- 
er of  the  Highest,  without  the  ordinary  means 
of  human  generation.  Yet,  all  the  essentials  of 
human  generation  were  thereby  effected;  for  as 
by  human  generation,  a  rational  intelligent  spi- 
ritual being  is  united  unto  flesh  and  blood;  and, 
by  that  union,  made  capable  of  happiness  or  mi- 
sery, from  the  impressions  of  pleasure  or  pain, 
by  means  of  material  objects  affecting  the  senses, 
and  hath  the  mode  of  its  existence  changed  from 
what  it  was  before  that  union  took  place,  and 
will  be  after  it  is  dissolved;  so,  by  the  generation 
of  the  Son  of  GOD  in  the  womb  of  the  Virgin, 
he  was  united  to  flesh  and  blood,  and  by  that 


76  OBJECTIONS 

union,  made  capable  of  sufferings  and  death 
from  outward  and  material  agents;  and  the  mode 
of  his  existence  was  thereby  changed  from  what 
it  was  before  his  incarnation,  and  from  what  it 
hath  been  since  his  glorification,  and  will  con- 
tinue to  be  without  end. 

This  scriptural  account  of  the  Son  of  GOD, 
presents  to  our  view,  a  real  and  proper  humilia- 
tion to  which  he  submitted,  which  demorisirates 
his  real  and  genuine  love  to  the  works  of  his 
hand;  and  it  also  removes  the  difficulties  which 
press  upon  the  other  schemes,  while  it  gives  a 
clear  sense  and  important  signification  to  several 
Scripture  passages,  which  otherwise  are  quite 
obscure  and  insignificant.  What  amazing  hu- 
miliation! that  he  who  was  the  Ancient  of  Days, 
whose  goings  forth  had  been  before  the  days  of 
the  most  ancient  age,  should  become  an  infant; 
that  he,  who  made  all  things,  and  appeared  in 
the  form  of  GOD,  should  be  made  flesh,  even 
in  the  likeness  of  sinful  flesh;  and  that  he  who 
was  rich,  having  all  the  treasures  of  wisdom  and 
knowledge,  should  lay  aside  the  glory  he  had 
with  the  Father  before  the  world  was,  empty 
himself  and  become  poor.  And  how  wonderful 
that  love,  which  drew  him  from  the  bosom  of 
the  Father,  to  be  united  with  outward  material 
nature,  that  he  might  be  diminished  a  little  more 
than  the  angels;  or,  as  the  words  might  be  read, 
Psal.  viii.  5.  made  for  a  little  while  to  stand  in 
need  of  the  angels.  Agreeable  to  which,  the 
Scriptures  inform  us,  that  on  some  occasions  the 
angels  ministered  unto  him.  And  further,  as 
was  hinted,  when  things  are  thus  viewed,  sun- 
dry *exts  will  appear  to  have  a  clear  and  impor- 
tant signification,  which  otherwise  appear  obscure 


Relative  to  the  SON.  77 

and  insignificant,  such  as  these:  *#What  and  if 
'  ye  shall  see  the  Son  of  man  ascend  up  where 
'  he  was  before.  |l  am  come  forth  from  the  Fa- 
k'  ther,  and  am  come  into  the  world.  Again,  I 
'  leave  the  world  and  go  unto  the  Father.  Jl 

*  am  the  bread  of  life  which  came   down  from 
'  heaven.      §In  that  he  ascended,   what  is  it  hut 

*  that  he    also   descended,   first  into  the   lower 
'  parts  of  the  earth:     He  that  descended   is  the 
<  same  also  that  ascended  far  above  all  heavens, 
'  that  lie  might  fill   all   things.'     What  is   said 
of  Christ,  in  these  passages,  will  not  apply  to  a 
divine  nature,  that  is  infinite  and  immutable;  nor 
will  they  apply  to  a  human  nature,  which  was 
brought  forth  in  the  world  in  a  state  of  humilia- 
tion but  they  apply  with  the  strictest  propriety, 
to  one  who  had  been  with  the  Father  in  a  state 
of  the  highest  glory  and   exaltation,   and   came 
into  the  world  to  feel  the  infirmities  of  human 
nature;  even  Christ,  the  only  begotten    Son  of 
GOD,  the   true  and   proper    mediator    between 
GOD  and  men,  the  middle  One  between  infinite 
and  finite  being,  the    high   Priest,    who  can  be 
touched  with  the  feeling  of  our  infirmities,  and 
who  is  able  to  save  unto  the   uttermost,   all  that 
come  unto  GOD  by  him. 


*  John  vi.  62.  f  John  xvi.  28.    $  Johnvi.  51.    §Eph0 
iv.9,  10. 


78  OBJECTIONS 

SECT.  3. 

Of  Objections  against  what  is  said  of  the  Holy 
Spirit. 

IT  will  perhaps  be  objected,  that,  to  deny  pro- 
per personality  to  the  Holy  Spirit,  contradicts 
many  passages  of  Scripture,  which  ascribe  per- 
sonal names,  pronouns,  and  actions  to  the  Holy 
Spirit. 

With  respect  to  names,  it  is  alledged  by  some, 
that  the  names  Jehovah,  Lord,  and  GOD,  are 
applied  to  the  Holy  Spirit;  and  the  texts  brought 
to  support  it  are,  Ezek.  viii.  1.  3.  and  Acts  v. 
3,  4.  In  answer  to  which,  it  may  be  observed, 
that  the  first  of  these,  viz.  Ezek.  viii.  1.  3.  is 
very  unfavourable  to  the  objection;  for  it  is  said, 
6  the  hand  of  the  Lord,'  or  rather  indeed,  '  the 
*  hand  of  the  Lord  Jehovah  fell  there  upon  me. 
1  And  he  put  forth  the  form  of  a  hand,  and  took 
'  me  by  a  lock  of  mine  head,  and  the  Spirit  lift 
<  me  up.'  From  whence  it  is  inferred,  that  lie 
who  is  called  Jehovah  in  the  first  A*erse,  is  called 
the  Spirit  in  the  third.  Now,  allowing  this  infer- 
ence to  be  just,  it  necessarily  supposes  the  Lord 
Jehovah,  and  the  Spirit,  to  be  one  individual  being 
or  person.  And,  indeed,  the  name  Spirit,  is  ap- 
plied both  to  the  Father  and  the  feon;  for,  it  is 
said  of  the  Father,  (*OI)  is  a  Spirit;  and  the 
Son  is  said  to  be  made  a  quickening  Spirit. — 
This  text  does  not,  however,  ascribe  the  act  of 
taking  hold  of  the  prophet's  lock,  immediately  to 
Jehovah;  for,  it  is  said  he  put  forth  the  form  of 
a  hand,  and  took  him,  &c.  Now  it  is  very 
plain,  that  a  hand,  when  applied  to  Jehovah,  is 
an  emblem  of  power.  The  text  seems,  there- 
fore, a  very  direct  proof,  that  the  hand,  or  pow- 


Relative  to  the  HOLY  SPIRIT.  79 

erof  Jehovah,  and  the  Spirit  signify  the  same 
thing.  Agreeable  to  which,  in  the  New  Testa- 
ment, the  finger  of  GOD,  the  power  of  GOD, 
and  the  Spirit  of  GOD,  are  used  as  terms,  or 
names,  of  the  same  signification;  where  Christ 
is  said  to  work  miracles  with  the  Spirit,  or  pow- 
er of  GOD,  and  to  cast  out  devils  by  the  finger 
of  GOD.  In  the  other  text,  Acts  v.  3,  4.  it  is 
said,  *  Why  hath  Satan  filled  thine  heart  to  lie 
'  unto  the  Holy  Ghost, — thou  hast  not  lied  unto 
'  men,  but  unto  GOD.'  From  this  it  is  argued, 
that  the  Holy  Spirit  is  called  GOD;  because  ly- 
ing unto  the  Holy  Spirit,  is  said  to  be  lying  un- 
to GOD.  According  to  this  form  of  arguing, 
the  apostles,  whom  our  Lord  sent  forth  to  preach, 
were  called  himself;  for,  it  is  said,  >!atth.  x.  40. 
<  He  that  receiveth  you,  receiveth  me.'  Receiv- 
ing them  is  htTe  as  expressly  called  a  receiving 
of  Christ,  as  lying  unto  the  iloly  Spirit  is  called 
a  lying  unto  GOD.  Many  instances  of  this 
kind  of  expression  might  be  given;  but  this  may 
suffice  at  present. 

When  we  consider  the  Holy  Spirit,  as  that 
divine  influence,  or  energy,  communicated  to  the 
apostles  from  GOD  the  Father  through  Jesus 
Christ,  by  which  they  were  inspired  and  enabled 
to  declare  truth,  and  detect  falsehood;  it  is  of  the 
same  import,  whether  it  be  said  to  be  done  by 
the  Spirit  of  GOD,  or  GOD  himself.  As  it  is 
of  the  same  import,  whether  it  be  said  the  light 
of  the  sun  is  darkened,  or  the  sun  himself  is  dar- 
kened; or  that  any  thing  is  warmed  by  the  heat 
of  the  sun,  or  warmed  by  the  sun  himself.  Lying 
unto  God,  and  lying  unto  the  Holy  Spirit,  are 
therefore  terms  of  the  same  import;  since  the  Ho- 
ly Spirit  is  no  other  than  the  energy  or  influence 
of  the  Father,  manifested  through  Jesus  Christ, 


80  OBJECTIONS 

as  it  operates  upon  creatures  in  a  diversity  of 
gifts. 

2.  It  will  perhaps  be  alledged  further,  that 
personal  pronouns,  and  personal  actions,  are  ex- 
pressly applied  to  the  Spirit  in  Scripture  as  John 
xvi.  13.  '  He  shall  not  speak  of  himself.'  Acts 
x.  19,  20.  <  While  Peter  thought  on  the  vision, 
« the  Spirit  said  unto  him,  Behold  three  men 
'  seek  thee.  Arise  therefore,  and  get  thee  down, 
6  and  go  with  them,  doubting  nothing;  for  1  have 

*  sent  them/    Acts  xiii.  2.    *  The  Holy  Spirit 
6  said,  Separate  me  Barnabas  and  Saul.' 

In  answer  to  this,  it  may  be  observed,  that 
though  personal  names,  or  pronouns,  are  some- 
times applied  to  the  Spirit,  yet  the  Holy  Spirit 
is  most  frequently  expressed  by  impersonal 
names,  or  neuter  pronouns.  The  very  name 
Holy  Spirit,  is,  in  the  original,  always  express- 
ed impersonally,  or,  in  what  is  called  the  neu- 
ter gender.  And,  where  the  pronoun  he  occurs 
in  the  English  translation,  it  is  often  it  in  the 
original.  1  shall  instance  one  verse,  in  which 
the  pronoun  is  four  times  mistranslated,  John 
xiv.  17.  *  The  Spirit  of  truth,  ivhom  the  world 
<  cannot  receive  because  it  seeth  him  not,  neither 
«  knoweth  him,  but  ye  know  him/  In  the  Greek, 
it  is,  *  The  spirit  of  truth  o  which  the  world  can- 
'  not  receive,  because  it  seeth  <*>*<>  it  not,  neither 

*  knoweth  <wro  #•  nut  ye   know   <wto  it.9     The 
Greek  pronoun  for  tokomw  °*  not  o;  and  for  him 
<w*w,  not  <™ro. — And,  if  it  be  considered,  that,  in 
many,  if  not  in  all  the  languages,  particularly 
that  in  the  Scriptures,  it  is  common  to  personify 
things  on  several  occasions,  and  to  express  them 
by  personal  pronouns;  but,  on  no  account,  to  ex- 


Relative  to  the  HOLY  SPIRIT.  8l 

press  persons  by  neuter  pronouns;  then  the  per- 
sonal pronouns,  applied  to  the  Spirit,  can  be  no 
proof  of  personality;  but  the  impersonal  pronouns 
are  evident  proofs  of  impersonality.  There  are 
several  things  that  are  always  expressed  by  per- 
sonal pronouns  in  the  New  Testament,  such  as, 
the  sun,  and  the  world;  but  no  person,  1  suppose, 
on  that  account,  will  contend,  that  these  are  per- 
sons. Why  then  should  any  contend,  that  the 
Spirit  is  a  person,  though  these  pronouns  were 
always  applied  to  the  Spirit;  which  is  so  far 
from  being  the  case,  that  it  does  not  appear  that 
ever  a  personal  pronoun  is  applied  to  the  Holy 
Spirit,  but  when  spoken  of  under  an  assumed 
character,  as  John  xiv.  16.  '  1  will  pray  the 

<  Father,  and  he  shall  send  you  another  Cora- 

<  forter,  that  he  may  abide  with  you.'  But  here, 
which  is  perhaps  the  first  time,  that  our  Lord 
had  spoken  of  the  Spirit  under  a  personal  char- 
acter, he  is  particular  in  guarding  against  the 
idea  of  personality:  For,  should  it  be  asked,  Is 
this  Comforter  a  person?  The  words  which  im- 
mediately follow,  determine  in  the  clearest  man- 
ner, that  the  Comforter  here  promised,  is  not  a 
pers  >n,  but  *  The    Spirit  of  truth,   which  the 

<  world  cannot  receive,   because  it  seeth  it  not, 
*  neither  knoweth  it,   but  yet  know  it;    i  jr  it 

<  dwelleth  with  you,  and  it  shall  be  in  you.' — 
Nothing  can  be  required  more  decisive,  than  what 
is  here  said  by  Jesus  Christ  himself,  of  the  im- 
personality of  the  Spirit;  for  he  not  only  explains 
away  the  personal  idea  of  the  Comforter,  by  the 
impersonal  noun  *°  *wv/to  the  Spirit,  but  uses  im- 
personal pronouns  six  times  immediately  after, 
in  the  same  verse;  four  times  plainly  expressed, 
and  twice  necessarily  understood,  which  proves, 
in  the  clearest  manner,  that  personality  is  not  to 


82  OBJECTIONS 

be  united  with  the  idea  of  the  Comforter  here 
promised. 

And  when  our  Lord  again  speaks  of  the  Com- 
forter, ver.  26,  as  one  who  would  teach  them  all 
things,  and  bring  all  things  to  their  remembrance, 
he  again  says,  that  this  Comforter  was  the  Holy 
Spirit.  And  John  xv.  26.  the  Comforter  is  also 
explained  to  mean  the  Spirit  of  truth;  so  that  in 
both  these  passages,  the  personal  noun,  Comfor- 
ter, is  explained  by  the  impersonal  noun,  Spirit. 
And  again,  John  xvi.  7,  S.  14.  The  personal 
pronoun  he,  being  used  in  agreement,  with  the 
personal  noun,  Comforter;  the  idea  of  person- 
ality is  guarded  against  by  the  impersonal  noun, 
the  Spirit  of  truth,  ver.  13.  being  again  used  as 
explanatory  of  this  Comforter. 

!Not  only  are  personal  names  and  pronouns  ap- 
plied to  things  in  Scripture,  which  possess  no 
proper  personality,  but  personal  properties,  pas- 
sions, and  actions  also, — as  knowledge,  Psal. 
civ.  19.  'The  sun  knoweth  his  going  down,' — 
Joy,  Psal.  xix.  5.  '  He  rejoiceth,  as  a  strong 
1  man,  to  run  a  race.'  Speaking,  hearing,  &c. 
Isa.  xxiii.  4,  <  The  sea  hath  spoken,  even  the 
<  strength  of  the  sea,  saying,  1  travel  not,  nor 
'  bring  forth  children,  neither  do  1  nourish  up 
'  young  men,  nor  bring  up  virgins.'  Job  xxviii. 
14.  22.  <  The  depth  saith,  It  is  not  in  me.  De- 
6  struction  and  death  say,  We  have  heard  the 
*  same  thereof  with  our  ears.'  These  passages 
not  only  set  aside  the  force  of  any  argument  that 
can  be  formed  in  favour  of  the  personality  of  the 
Spirit,  from  personal  nouns,  pronouns,  &c.  being 
sometimes  applied  thereto;  but  the  application  of 
impersonal  nouns  and  pronouns,  and  the  parti- 
cular manner  iu  which  they  are  applied  in  some 


Relative  to  the  HOLY  SPIRIT.  83 

of  the.  foregoing  passages,  appears  to  be  an  in- 
coutestible  evidence  against  the  personality  of 
the  Spirit.  For,  though  it  be  very  proper  and 
favourable  to  the  sense,  to  personify  things  on 
se\eral  occasions,  it  is  never  proper,  nor  will  it 
ever  make  sense,  to  express  persons  by  imper- 
sonal nouns,  or  pronouns.  For  instance,  we  can 
say,  with  propriety,  the  Spirit  itself  bearetb  wit- 
ness with  our  Spirit,  and  the  Spirit  itself  help- 
eth  our  infirmities;  but  what  propriety  or  sense 
would  there  be  in  saying,  The  Father  itself  lov- 
eth  you;  or,  the  Son  gave  itself  for  me. 

We  have  here  a  twofold  solution  of  the  diffi- 
culties that  are  started  by  severals  from  John 
xvi.  13,  14. 

1.  The  personal  actions  there  ascribed  to  the 
Spirit,  agree  with  the  assumed  character  of  Com- 
forter, ver.  7- 

2.  Though  there  had  been  no  such  assumed 
character  in  the  case,  actions,  &c.  every  way  as 
personal,    being    ascribed    to    things   which  we 
know  to  have  no  personality,  clearly  show,  that 
the  subject  can  be  involved  in  no  difficulty  from 
these. 

3.  It  will  perhaps  be  objected,  That  as  believ- 
ers are  to  be  baptized  in  the  name  of  the  Holy 
Spirit,  as  well  as  that  of  the  Father  and  the  Son, 
proper  personality  must  belong  to  the  Holy  Spi- 
rit, as  well  as  to  the  Father  and  the  Son. 

JLnsiver.  This  inference  cannot  be  viewed  as 
certain  and  conclusive,  unless  the  name  of  the 
Holy  Spirit  can  be  proved  to  imply  personality; 
which  appears  not  to  be  done  from  Scripture,  as 
has  been  observed. 

To  be  baptized  in,  or  (as  the  original  word 
«s  more  properly  signifies)  into  the  name  of  the 
Father,  the  Son,  and  the  Holy  Spirit;  seems  to 


84  OBJECTIONS 

denote  a  being  immersed,  as  it  were,  into  a 
Cession  of  what  \ve  are  taught  in  the  word  of  GOD 
to  believe,  concerning  the  Father,  the  Son,  and 
the  Holy  Spirit.  The  word  rendered  baptized, 
is  from  a  word  which  signifies  to  dip,  plunge,  or 
immerse,  and  has  much  the  same  signification. 

The  baptism  of  believers  represents  their  pass- 
ing through  the  death  of  sin  into  the  life  of  holi- 
ness; for  they  are  said  to  be  baptized  into  the 
death  of  Christ,  and  buried  with  him  by  baptizm 
Into  death;  that  like  as  Christ  was  raised  from 
the  dead  by  the  glory  of  the  Father,  even  so  al- 
so they  might  walk  in  newness  of  life.  This 
passage  from  death  into  life  can  only  be  carried 
on  and  compleated,  by  the  joint  work  of  the  Fa- 
ther and  the  Son,  operating  in  the  heart  by  a 
holy  energy,  or  divine  influence,  called  the  Holy 
Spirit.  And  hence  the  Father  and  the  Son 
coming  unto,  and  making  their  abode  with  be- 
lievers, is  the  same  with  the  Holy  Spirit  dwel- 
ling with,  and  remaining  in  their  hearts.  It 
therefore  appears  every  way  proper,  that  a  helief 
of  this  mediatory  influence,  or  energy,  which 
proceeds  from  the  Father  and  the  Son,  should 
be  professed  at  baptizm,  though  such  a  profes- 
sion be  no  proof  that  the  Holy  Spirit  is  a  pro- 
per person  distinct  from  the  Father  and  the  Son. 

But  it  will  perhaps  be  said,  that  the  expres- 
sion in  the  name*  signifies  by  the  authority^  and 
whatever  possesses  authority,  behoves  to  have 
proper  personality. 

With  respect  to  the  expression  in  tlie  name,  it 
has  been  already  shown,  that  the  word  «?  here 
used,  is  not  the  same  with  that  which  denotes  % 
as  well  as  in9  see  p.  -14.  So  that  the  words  «*  *° 
info  the  name,  do  not  properly  signify  by 


Relative  to  the  HOLY  SPIRIT.  85 

the  authority,  though  in  an  indirect  way,  autho- 
rity may  he  implied.  As  a  person  or  tiling  may 
generally  he  supposed  to  he  under  the  authority 
of,  or  belong  to  the  person  whose  name  is  put 
upon  him,  or  it. 

But  it  will  not  hold  good,  that  whatever  pos- 
sesses authority,  behoves  to  have  proper  person- 
ality. It  is  plain,  that  in  our  own  language,  au- 
thority is  applied  to  sundry  impersonal  things; 
as  a  court,  the  church,  and  the  state.  Those  in- 
deed may  be  resolved  into,  persons.  But  it  is  al- 
so applied  to  the  law,  and  to  a  commission.  We 
find  even  lordship  or  dominion  ascribed  to  the 
law;  for  know  ye  not,  says  the  apostle  Paul, 
Kom.  vii.  i.  '  That  the  law  hath  dominion  over 
'  a  man,'  &c.  It  will  perhaps  be  said,  that  the 
authority  of  the  law,  is  no  other  than  the  autho- 
rity of  (iOD;  his  law  being  a  manifestation  of 
his  authority,  and  of  what  he  requires;  and  there- 
fore no  personality  can  from  thence  be  inferred 
to  belong  to  the  law.  This  is  certainly  all  very 
true;  and  may  it  not  be  said  likewise,  the  au- 
thority of  the  Holy  Spirit  is  no  other  than  the 
authority  of  the  Father  and  the  Sou?  the  Holy 
Spirit  being  only  the  energy  of  the  Father  and 
the  Son,  by  which  the  existence,  authority,  per- 
fections, and  will  of  the  Father,  as  in  Christ  re- 
conciling the  world  to  himself,  are  made  known 
to  us  by  the  revelation  contained  in  the  Scriptures 
of  the  Prophets  and  Apostles,  who  spake  by  the 
Spirit;  and  by  the  effects  which  continue  to  be 
produced  by  the  same  Spirit  in  the  world,  and 
in  the  hearts  of  men,  therefore,  it  cannot  be  in- 
ferred from  thence,  that  personality  belongs  to 
the  Holy  Spirit. 


86       The  DOCTRINE  and  CONSEQUENCES 


CHAP.  V. 

A  Summary  of  the  Doctrine  that  is  opposed  to 
the  foregoing  Inferences,  with  an  Enquiry  into 
the  Consequences  that  appear  natively  to  flow 
therefrom. 

THE  doctrine,  of  which  a  summary  is  here  in- 
tended, is  generally  called  the  Athanasian,  or 
orthodox  doctrine  of  the  Trinity;  the  sum  of 
which  seems  to  be  this:  '  That  in  the  unity  of 
'  the  God-head  (or  Supreme  Essence,)  there  be 

*  three  persons  of  one    substance,   power,  and 

*  eternity,  who  are  denominated  GOD  the  Fa- 

*  ther,GOD  the  Son,  and  GOD  the  Holy  Ghost* 

<  That  each  of  these  persons  are  distinguished 

*  by  a  peculiar  personal  property;  it  being  the 

*  personal  property  of  the  Father  to  beget  the 
;  Son,  the  personal  property  of  the  Son   to  be 

*  begotten  of  the  Father,  and  the  personal  pro- 

*  perty  of  the  Holy  Ghost  to  proceed  from  the 

*  Father  and  the  Son.f  That  the  Son  being  ve- 
'  ry  and  eternal  GOD,  of  one  substance  and  equal 

*  to  the  Father,  did,  in  the  fulness  of  time,  take 

<  upon  him  man's  nature,  J  a  true  body  and  a 
1  reasonable  souhli  endured  most  grievous   tor- 
1  ments  in  his  soul,  and  painful  sufferings  in  his 

*  body,  was  crucified  and  died.?§     This  seems 


*  Westminster  Conf.  ch.  2.  sect.  3. 

t  Larger  Catch,  q.  9,  10. 

\  Westminster  Conf.  ch.  8.  sect.  2. 

(i  Lar.  Cat,  q.  37.  §  Westminster  Conf.  eh.  8.  sect.  4. 


Opposite  to  the  foregoing  INFERENCES.     87 

to  be  the  sum  of  the  doctrine,  and  the  consequen- 
ces appear  to  be  as  follow: 

1.  It  divides  the  one  Supreme  Being  or  Es- 
sence. 

2.  It  ascribes  to  one  part  of  the  indivisible  and 
immutable  Essence,   a  property   or    properties 
which  the  others  do  not  possess. 

3.  It  ascribes  two  natures  to   the  person  of 
Christ,  each  of  which  separately  considered,  pos- 
sesses all  the  properties  necessary  to  constitute 
personality. 

4.  It  ascribes  all  acts  and  sufferings  to  the  hu- 
man nature,  that  can  be  ascribed  to  the  Mediator, 
or  else  supposes  the  immutable  Essence  capable 
of  change,  suffering;,  and  death. 

5.  It  tends  to  enslave  the  minds,  and  confound 
the  judgments  of  those  who  receive  it,  so  as  to 
be  capable  of  submitting  to  the  most  unreasona- 
ble superstition,  and  of  supporting  the  most  cru- 
el and  oppressive  tyranny. 

To  point  out  these  consequences,  is  a  most 
disagreeable  exercise,  and  nothing  in  my  opini- 
on, can  justify  the  mentioning  of  such  absurdi- 
ties, but  the  necessity  of  exposing  them,  for  the 
conviction  of  those  who  still  adhere  to  the  doc- 
trine from  whence  they  flow  From  this  motive, 
I  shall  endeavour  to  execute  the  painful  task: 
and  hope  the  candid  and  judicious  reader,  of 
however  delicate  feelings,  will  excuse  what  jus- 
tice to  the  subject  seems  to  require. 

First.  That  this  doctrine  divides  the  one  Su- 
preme Being,  appears  from  the  following  parti- 
culars. 1.  It  mentions  three  distinct  persons, 
who  have  all  one  common  essence.  Now,  it  is 
evident,  that  each  distinct  person  must  possess 
either  a  part,  or  the  whole  of  this  essence. — 


88       The  DOCTRINE  and  CONSEQUENCES 

If  one  person  possess  the  whole,  there  will  be 
none  for  the  rest;  and  if  each  distinct  person  has 
a  part  of  this  essence,  or  which  is  the  same,  if 
each  distinct  person  has  a  proper  distinct  heing 
or  essence,  then  the  one  essence,  or  being,  must 
be  as  much  divided  as  the  persons.  But,  2. — 
There  are  different  and  distinct  actions  ascribed 
to  these  persons.  As,  for  instance,  the  Father 
is  said  to  beget,  and  the  Son  to  be  begotten,  of 
consequence,  the  essence  must  be  so  divided, 
that  one  part  of  it  was  begetting  in  the  person  of 
the  Father,  and  another  part  was  begotten  in  the 
person  of  the  Son;  or  else,  the  whole  essence 
was  begetting  in  the  person  of  the  Father,  while, 
at  the  same  instant,  the  whole  of  the  same  indi- 
vidual essence  was  begotten  in  the  person  of  the 
Son.  Again,  a  covenant  being  entered  into  be- 
tween the  Father  and  the  Son,  before  the  world 
began.  In  this  case  also,  the  essence  in  the  per- 
son of  the  Father,  and  that  in  the  person  of  the 
Son,  must  be  so  divided,  that  the  one  proposed, 
and  the  other  accepted,  or  else,  the  whole  indi- 
vidual essence  proposed  the  terms  in  the  person 
of  the  Father,  and  the  same  individual  essence 
accepted  in  the  person  of  the  Son.  These  are 
as  gross  absurdities,  and  evident  contradictions, 
as  can  be  conceived  of;  for,  what  can  be  more 
grossly  absurd,  than  to  suppose  an  indivisible 
essence,  or  individual  being,  divided  between 
two  persons;  or,  what  can  be  more  evidently 
contradictory,  than  to  suppose  the  same  indivi- 
dual to  be  unbegotten,  and  yet  begotten,  the 
proposer  and  accepter  of  the  same  terms.  Nor 
will  the  maintainers  of  this  doctrine  find  any  ad- 
vantage, by  saying,  these  acts  are  the  acts  of 
the  persons,  and  not  of  the  essence;  for,  to  as- 


Opposite  to  the  foregoing  INFERENCES.     89 

cribe  actions  to  persons  abstracted  from  essence 
or  being,  is  to  ascribe  actions  to  persons  that 
have  no  essence  or  being  at  all.  A  person  must 
either  be  or  not  be;  or  which  is  the  same  thing, 
have  a  being  or  essence,  or  have  no  being  nor 
essence.  Everyone  that  seriously  reflects,  must 
certainly  know,  that  the  idea  of  a  person  must 
necessarily  include  the  idea  of  the  essence  or 
being  of  that  person.  This  doctrine  must  there- 
fore divide  the  one  Supreme  Essence  as  distinct- 
ly in  three  parts,  as  it  holds,  that  three  distinct 
persons  exist,  who  have  no  other  essence  but 
tins  among  them;  and  these  persons  being  sup- 
posed to  be  all  equal,  each  one  behoves  to  have 
a  third  of  the  whole,  which  is  truly  and  proper- 
ly the  essence  of  each  respective  person,  and 
lays  a  foundation  for  the  distinct  actions  that  are 
ascribed  to  each;  or  else,  it  must  by  turns  de- 
prive two  of  these  persons  of  essence  or  being 
altogether;  by  ascribing  the  whole  to  one  of 
them  at  one  time,  and  to  another,  at  another 
time.  For  instance,  the  whole  essenee  being  in- 
cluded in  the  idea  of  the  Father,  there  can  none 
of  the  same  essence  remain  for  the  idea  of  the 
Hon  and  Spirit;  and  if  the  whole  is  included  in 
the  idea  of  the  Son,  there  can  none  remain  for 
the  Father  and  the  Spirit. 

The  supporters  of  this  scheme,  are,  in  general, 
very  reserved,  in  letting  it  be  known,  what  they 
mean  by  personal  distinction,  or  what  idea  that 
distinction  conveys  to  themselves. 

Now,  it  might  be  asked.  Whether  they  sup- 
pose that  each  person  is  infinite,  or  that  three 
persons  make  but  one  infinite?  If  they  suppose 
each  person  to  be  infinite,  then  they  must  suppose 


90       The  DOCTRINE  and  CONSEQUENCES 

there  are  three  infinite  intelligent  agents,  or  in- 
dividual beings.  Whereas  it  appears  to  be  a 
self-evident  truth,  that  there  can  be  but  one  infi- 
nite supreme  intelligence;  for  the  idea  of  infinite 
being,  or  existence,  must  exclude  ail  others  of 
the  same  kind.  And  if  they  suppose  each  per- 
son separately  considered,  to  be  finite,  then  they 
must  suppose  one  infinite,  to  be  made  up  of  three 
finite  intelligences.  How  absurd  then  is  this 
doctrine  in  this  single  point  of  view;  and  how 
much  more  so  could  all  its  absurdities  be  proper- 
ly exposed? 

Second.  Another  consequence  of  this  doctrine 
is,  that  it  ascribes  to  one  part  of  the  Divine  Es- 
sence a  property,  or  properties,  which  the  others 
do  not  possess:  or  affirms  and  denies  that  such 
properties  belong  thereunto  at  the  s-tme  time. 

It  has  been  observed,  thit  this  doctrine  doth 
necessarily  imply  a  division  of  the  Supreme  Es- 
sence, if  every  person  has  a  distinct  essence  cor- 
responding with  distinct  personality.  If  this  is 
allowed,  it  follows  of  consequence,  that  the  pro- 
perty of  being  unbe.gotten  belongs  to  that  part  of 
the  essence  which  is  proper  to  tiie  Father;  and 
the  property  of  being  begotten  to  that  which  is 
proper  to  the  Son;  and  the  property  of  proceed- 
ing, to  that  which  is  proper  to  the  Holy  Spirit. 
And  if,  on  the  other  hand,  it  is  held  that  each 
person  includes  the  whole  Divine  Essence,  then 
the  whole  essence  must  be  supposed  to  be  active 
and  passive  at  the  same  time,  the  whole  being 
generating  in  the  person  of  the  Father,  while 
the  same  individual  whole  is  generated  in  the 
person  of  the  Son,  &c.  as  before  noticed. 

It  is  an  unmeaning  unintelligible  distinction  to 
say,  that  personal  properties  and  acts  are  not  the 


Opposite  to  the  foregoing  INFERENCES.     91 

properties  of  the  essence,  but  of  the  persons  in  the 
essence:  For,  as  has  also  been  observed,  to  speak 
of  a  person  abstracted  from  essence,  is  to  speak  of 
a  person  that  hath  no  essence;  that  is,  no  being  at 
all.  But  further,  if  the  personal  properties  are  not 
the  properties  of  the  essence,  then  they  are  not  es- 
sential properties.  Consequently,  the  Divine  Es- 
sence might  have  existed  without  these  properties, 
and  so  without  personality.  How  evidently  then 
does  this  doctrine  destroy  the  foundation  of  its 
own  existence,  when  its  consequences  are  a  little 
attended  unto?  It  being  evident,  that  the  doctrine 
cannot  be  maintained  without  denying  that  the 
personal  properties,  contended  for,  are  essential 
properties;  and  if  they  are  not  essential,  it  will 
surely  be  a  hard  task  to  prove,  that  they  are 
eternal  as  the  J)ivine  Essence  is  eternal;  for 
whatever  disproves  the  one,  seems  clearly  to  dis- 
prove the  other. 

Supposing,  however,  that  these  personal  pro- 
perties may  be,  without  being  the  properties  of 
the  essence,  let  us  see  how  these  properties  will 
consist  with  that  equality  of  persons  that  is  con- 
tended for  by  the  defenders  of  this  doctrine. — 
They  hold,  that  it  is  the  exclusive  property  of 
the  Father  to  beget  the  Son,  of  the  Father  and 
the  Son  to  send  the  Holy  Spirit.  According 
to  which  the  Spirit  wants,  two  properties  that 
the  Father  hath,  namely,  that  of  begetting  and 
sending,  And  the  Son  also  hath  two  properties 
which  the  Holy  Spirit  wants,  namely,  that  of 
being  begotten,  and  that  of  sending.  And  the 
Father  likewise  wants  t\vo  properties  which  the 
Son  and  the.  Holy  Spirit  have,  namely,  the 
properties  of  being  begotten,  and  proceeding,  or 
being  sent.  Is  it  possible  for  any  one,  indued 


92         The  DOCTRINE  and  CONSEQUENCES 

with  the  exercise  of  reason,  to  conclude,  that 
such  different  properties  can  consist  with  the 
equality  of  the  persons  to  whom  they  belong,  as 
distinguishing  and  exclusive  properties?  But  we 
shall  perhaps  be  told,  that  reason  has  nothing 
to  do  in  this  matter.  Let  us  hear  then  what  the 
Scriptures  say  of  such  properties,  relative  to 
equality,  Mai.  i.  6.  *  A  son  honoureth  (Lleb.  P3' 
(  should  honour)  his  Father.'  Agreeable  to 
which  our  Lord  says,  John  viii.  49.  '  I  honour 
6  my  Father.'  From  these  texts,  we  see,  that  Fa- 
therhood hath  a  dignity  and  supremacy  above 
sonship,  which  lays  a  foundation  for  honour  and 
obedience  from  a  Son.  \¥e  find  also  him  that 
is  sent,  put  in  the  same  rank  of  subordination  to 
him  that  sent  him;  as  a  servant  is  to  his  Lord, 
John  xiii.  16.  (  The  servant  is  not  greater  than 
6  his  lord,  neither  he  that  is  sent,  greater  than  he 
6  that  sent  him.'  Thus  Scripture  testimony  con- 
curs with  reason,  to  show  the  absurdity  of  sup- 
posing equality  consistent  with  the  properties 
that  the  supporters  of  this  doctrine  allow  to  be- 
long to  the  Father,  the  Son,  and  the  Holy  Spi- 
rit. And  indeed,  there  is  scarce  any  thing  more 
clearly  pointed  out  to  us  in  Scripture,  than  the 
subordination  of  the  Son  to  the  Father;  for,  be- 
sides our  Lord's  own  express  declaration,  *  My 
*  Father  is  greater  than  I,' — He  is  called  both  a 
Son  and  a  servant;  and  has  declared  that  the 
Father  taught  him,  and  sent  him  into  the  world. 
And,  as  if  he  had  particularly  foreseen,  and 'pro- 
vided against  this  doctrine  of  equality,  and  the 
most  subtile  arguments  by  which  it  is  defended: 
such  as  their  telling  us,  that  all  these  subordi- 
nate characters  are  peculiar  to  the  mediatory 


Opposite  to  the  foregoing  INFERENCES,     i/^ 

dispensation.  In  answer  to  this,  and  every  ar- 
gument tluit  depends  upon  it,  lie  hath  plainly 
revealed,  that  when  the,  mediatory  kingdom  shall 
be  delivered  up,  all  things  being  subdued;  that 
then  the  Son  also  himself  shall  be  subject  to  the 
Father,  that  GOD  may  be  all  in  all.  bee  1  Cor. 
xv.  21,  23.  rfn  27,  28. 

Third.  This  doctrine  called  orthodox,  ascribes 
two  natures  to  Christ  since  the  incarnation,  each 
of  which  separately  considered,  have  all  the  pro- 
perties that  are  necessary  toconstitute  personality. 

This  consequence  is  also  very  evident;  for  a 
complete  person  is  said  to  take  a  true  body  and  a 
reasonable  soul.     Now,  every  one  almost  who 
knows  any  thing,  must  know   that  a  true  body 
and  a  reasonable  soul  is  a  complete  person. — 
There  must  therefore,  not  only   be  an  union  of 
natures,  but  also  an    union  of  persons  according 
to  this  doctrine;  so  that  according  to  it,  the  Lord 
Jesus  Christ  consists  of  two  persons,  or  else  two 
persons  are  one  person,  or  united  in  one.  There 
ore  several  unions  spoken  of  in  Scripture,   and 
also  in  common  conversation,    besides  personal 
union;  and  some  other  term  might  perhaps  have 
been  more  properly  used  bythe  maintainers  of  this 
doctrine  than  personal  union.     For  so  far  as  we 
can  jndgefrom  the  union  of  matter  and  spirit,  or 
personal  union,  it  implies  a  reciprocal  influence 
of  the  one  upofi  the  other.     Therefore,  the  term 
personal  union,  when  applied  to  the  divine  and 
human  natures,   would  natively  lead  persons  to 
think,  that  the  divine  nature   suffered   by   being 
personally  united  to  the  human.    It  would  seem, 
that  some  of  the  most  eminent  writers   on   that 
side  of  the  question,  had  been  led  into  this  opi- 
nion; I  shall  only  at  present  instance   Thoma§ 

K 


94        The  DOCTRINE  and  CONSEQUENCES 

Brooks,  who  in   his   Golden  ICey,  printed  at 
Glasgow,  p.  131,  says,  <  That  which  Christ  as- 

*  gamed  or  took  of  our  nature,  he  assumed  for 

*  this  end,  that  he  might  suffer  in  it.'    Do  not 
these  words  natively  imply,  that  the  divine  na- 
ture suffered? — He  seems  still  more  positive  af- 
terwards; for  in  proving  that  Christ  suffered  in 
more  than  his  body,  he  says,  p.  136.    <  Christ 

*  gave  himself  for  us,  Tit.  ii.  li.   (hut  says  he,) 
<  his  body  is  not  himself.'  Now,  if  because  the 
expression  himself,  includes  more  than  his  body, 
namely,  his  soul;  so  also  because   (according  to 
this  author)  the  expression  himself  includes  more 
than  soul  and  body,  therefore,  he   suffered  in 
more  than  his  soul  and  body;  namely,  in  his  di- 
vine nature.     This  author  deservedly   bears  a 
very  respectable  character  as  a  writer;   but    we 
may  from  this  see,  what  absurd   expressions  if 
not  absurd  sentiments,  good  men  may  be  led  in- 
to, by  embracing  self-contradictory  doctrines. 

It  is  not  likely,  however,  that  any  will  venture 
plainly  to  affirm,  that  the  divine  nature  is  capa- 
ble sufferings,  since  passion  or  suffering  is  incon- 
sistent with  the  perfection  and  immutability  that 
necessarily  belongs  to  that  nature  or  essence. — 
But  if  any  will  venture  to  suppose,  that  the  di- 
vine nature  of  Christ  suffered;  and,  at  the  same 
time,  hold  that  this  divine  nature  is  the  same 
with  the  nature  or  essence  of  the  Father;  they 
must  either  suppose  that  the  divine  nature,  which 
is  common  to  the  Father  and  the  Son,  is  so  di- 
visible, as  that  one  part  of  it  may  suffer  in  the 
person  of  the  Son  while  another  is  free  of  suffer- 
ing in  the  person  of  the  Father;  or  else,  that  the 
whole  essence  may  suffer  in  the  person  of  the 
while  the  whole  of  the  same  essence  is  free 


Opposite  to  the  foregoing  INFERENCES.     95 

of  suffering  in  the  person  of  the  Father.  These 
consequences  are  too  native  to  he  avoided,  and 
too  gross  to  be  admitted;  and  therefore,  every 
thing  that  implies  passiveness  or  suffering,  is 
generally  applied  to  the  human  nature;  which 
leads  to  another  consequence  of  this  doctrine. 

Fourth.  That  it  ascribes  all  the  acts  and  suf- 
ferings to  the  human  nature,  that  can  be  ascrib- 
ed to  the  Mediator,  or  supposes  the  divine  nature 
capable  of  acting  in  tha  character  of  a  Mediator 
between  itself  and  men. 

Some  of  the  most  learned  defenders  of  this 
doctrine,  in  order  to  account  for  that  of  our  Lord's 
paving  to  the  Ktitlteis  ft nd  receiving  instruction 
from  him,  and,  for  his  receiving  the  Spirit  from 
the  Father  in  an  u:-  measurable  degree,  by  which 
he  delivered  his  sublime  doctrine,  anil  perform- 
ed miraculous  works:  in  order  to  account  for 
these  things,  they  s:iy,  that  his  divine  nature  was 
quiescent  or  at  rest.  This  just  brings  in  that 
gross  absurdity  so  often  noticed,  that  one  thing 
is  ascribed  to  one  part  of  the  divine  nature,  and 
another  thing  to  another  part  of  that  nature;  for 
this  is  the  same  as  to  say,  that  the  divine  na- 
ture, in  part,  or  whole,  was  quiescent  or  in  ictive 
in  the  person  of  the  S;m,  while  the  samp  nature, 
in  part  or  whole  was  active  in  the  person  of  the 
Father  and  Holy  Spirit.  Hut,  passing  this, 
it  appears  very  evident,  tint  what  is  called  a 
personal  union  between  the  divine  and  hum-in 
natures  cannot  be  supposed  to  make  the  divine 
nature  limited  in  any  perfection,  or  capable  of 
any  passion  or  sufferings;  nor  that  it  raised  the 
human  nature  to  the  same  perfections  with  the 
divine;  the  two  natures,  therefore,  remained  quite 
distinct  in  their  volitions  and  actions.  Tliev 


96       The  DOCTRINE  and  CONSEQUENCES 

must  therefore  say,  according  to  their  plan,  that 
as  man,  or  mediator,  Christ  was  horn  into  the 
work!;  as  man,  or  mediator,  he  was  anointed 
with  the  Holy  Spirit;  as  man,  or  mediator,  he 
knew  not  the  day  of  judgment;  as  man  or  medi- 
ator, he  spake  to  the  world  those  things  which 
he  heard  of  the  Father;  as  man  or  mediator,  ho 
made  supplication  to  the  Father  v\ilh  strong  cry- 
ing and  tears;  as  man  or  mediator,  he  suffered 
and  died;  as  man  or  mediator,  the  Father  raised 
him  from  the  dead:  as  man  or  mediator,  the  Fa- 
ther set  him  at  his  own  right  hand;  and,  «s  man 
or  mediator,  he  is  appointed  Judge  of  the  quick 
and  dead.  Thu$e,;ll  i,,r<iiniory  acts  arc  assign- 
ed to  the  human  nature.  And  indeed  it  cannot 
be  conceived,  that  the  divhu1  nature  can  have 
any  share  in  mediation;  for,  if  it  hath,  it  must  me- 
ditate between  creatures  arid  itself,  which  is  a 
contradiction  in  terms:  or  else,  it  must  be  divid- 
ed, so  as  one  part  of  it  may  meditate  between 
creatures,  and  the  oilier  part,  or  parts.  All  which 
is  too  grossly  absurd  to  be  admitted,  it  there- 
fore appears  evident,  that  this  doctrine  makes 
the  Lord  Jesus  Christ  no  more  than  a  human 
saviour;  and,  however  much  it  may  be  extolled 
for  orthodoxy,  or  however  severely  its  favourers 
may  declaim  against  Socinianism,  as  a  most  dan- 
gerous, or  perhaps,  in  their  opinion,  a  damnable 
doctrine,  yet,  when  theirs  is  examined,  and 
stripped  of  some  unmeaning  phrases,  it  in  every 
respect  makes  Jesus  Christ  as  much  a  human 
saviour,  as  that  of  the  Socinians  doth. 

A  fifth  consequence  of  this  doctrine  is,  that  it 
tends  to  enslave  or  debase  the  minds,  and  con- 
found the  judgment  of  those  that  receive  it;  so 
as  to  be  capable  of  submitting  to  the  most  un- 


Opposite  to  the  foregoing  INFERENCES.     97 

reasonable  or  absurd  superstition,  and  of  sup- 
porting the  most  cruel  and  oppressive  tyranny. 
This  appears  to  be  the  tendency  of  all  unrea- 
sonable* and  unintelligible  doctrines,  when  they 
are  received;  for  when  a  person,  or  number  of 
persons,  are  persuaded  to  believe  as  true,  what 
they  can  see  no  rational  evidence  for,  and  of 
which  their  judgment  can  form  no  idea;  their 
rational  powers,  and  faculty  of  judgment,  must 
he  so  violated,  as  to  render  them  capable  of  be- 
lieving, and  practising,  things,  without  any  ra- 
tional evidence  of  their  truth  and  propriety. — 
The  absurd,  oppressive,  and  cruel  practices  that 
were  exercised  in  the  religious,  civil,  and  mili- 
tary departments  of  the  heathen  constitutions, 
where  mystery  and  superstition  most  abounded, 
are  melancholy  proofs  of  this.  All  the  rational 
powers  and  faculties  with  winch  human  nature 
is  endued  in  this  life,  are  bestowed  for  noble  and 
beneficent  purposes,  by  the  AUTHOR  of  our  be- 
ing, who  is  infinite  in  excellence  and  benevolence; 
a  well  directed  and  vigorous  exercise  of  these, 
must  therefore  greatly  tend  to  the  general  good 
of  mankind;  and  the  rule  by  which  these  ration- 
al powers  and  faculties  of  our  nature  are  to  be 
directed  is  the  revelation  that  GOD  hath  given 
of  himself,  and  the  duties  which  every  one  owes 
to  GOD.  to  himself,  and  his  neighbour.  We 
can  never  justly  suppose,  that  GOD  hath  given 
a  revelation  to  confuse,  debase,  or  destroy  those 
faculties  that  he  himself  hath  bestowed;  but  on 
the  contrary,  have  the  best  evidence  to  believe, 
that  he  hath  given  a  revelation  every  way  suited 
to  direct,  exalt,  and  perfect  these  faculties.  It 
seems  therefore  to  be  the  duty  and  interest  of 


98        The  DOCTRINE  and  CONSEQUENCES 

every  one,  never  to  receive  any  doctrine,  which 
in  its  consequences  counteracts  the  design  of  Di- 
vine Revelation. 

Whatever  good  intentions  many  might  have, 
in  concurring  with,  or  contrihnting  to,  the  intro- 
duction or  increase  of  mysterious  and  supersti- 
tious traditions,  it  is  evident,  that  the  /m?wrfand 
covetous  who  have  obtained  phces  of  honour 
and  profit  in  the  religious  and  civil  constitutions 
of  the  world,  have  found  these  traditions  exceed- 
ing suitable  to  promote  their  ambitious  and  co- 
vetous designs.  When  we  consider  the  slavery 
and  oppression,  that  the  nations  have  been 
brought  under  since  the  confusion  at  Babel,  we 
would  almost  be  tempted  to  Junk,  that  the  priests 
and  kings  of  the  several  nations,  from  a  convic- 
tion of  the  advantage  the  one  denomination  might 
receive  from  the  other,  had  mutually  agreed  to 
assist  one  another,  and  divide  the  gain  of  op- 
pression between  them.  For  the  priests  pre- 
tending to  be  the  spiritual  guides  of  the  people, 
intoxicated  their  minds  with  the  mysteries  and 
superstitions  of  idolatry,  by  which  they  were 
made  pliant  to  the  purposes  of  the  kings,  so  as 
not  only  to  suffer  themselves  to  be  deprived  of 
liberty,  property,  and  life,  at  the  pleasure  of 
their  kings,  but  to  assist  them  in  depriving  oth- 
ers of  the  same  privileges,  and  to  go  forth  at 
their  command,  to  kill  and  plunder  their  fellow 
creatures,  merely  to  promote  an  unlawful  domi- 
nion. And  the  kings  in  return,  pretending  to  be 
vested  with  divine  authority  for  the  peoples  good, 
not  only  enslaved  their  bodies,  but  their  minds 
also;  in  so  far  as  they  forced  them  by  civil  paia«, 
to  receive  and  submit  to  the  mysteries  and  su- 


Oppos  ite  to  ill e  foregoing  INFERENCES.     99 

pcrstitions  invented  by  the  priests,  and  transmit- 
ted from  one  generation  to  another,  in  their  ido- 
latrous traditions. 

vVrhen  the  Lord  Jesus  Christ  appeared  in  the 
world,  he  testified  that  the  works  thereof  were 
evil;  and  the  doctrine  of  repentance,  and  word 
of  faith,  which  was  published  throughout  all  Ju- 
dea,  beginning  from  Galilee  after  the  baptizm  of 
John;*  was,  after  the  Apostles  were  endued  w  ith 
power  from  on  high,  preached  unto  all  nations 
for  the  ohedience  of  faith, f  beginning  at  Jeru- 
salemj.  The  doctrine  which  the.  Apostles  were 
commanded  to  preach  unto  all  nations  after  the 
resurrection  and  ascension  of  Christ,  being  a 
doctrine  that  proclaimed  liberty  and  peace  to  all 
mankind,  it  was  directly  opposite  to  the  doctrines 
of  the  world,  which  promoted  slavery  and  war. 
All  mankind  under  the  influence  of  the  corrupt 
doctrines  of  the  world,  being  either  leading,  or 
led,  in  the  way  of  error:  all  men  every  where 
were  therefore  commanded  to  repent,  and  con- 
sequently to  reform.  But  as  repentance  is,  in 
general,  a  disagreeable  exercise,  and  reformation 
often  attended  with  some  inconveniency;  there 
is  a  general  aversion  in  mankind  to  the  doctrine 
that  requires  these  exercises,  especially  in  those 
who  enjoy  a  large  portion  of  worldly  honour 
and  wealth.  None  however  were  exempted,  for 
Jehovah  being  the  Sovereign  Lord  of  the  uni- 
verse; and  the  deceiver  and  deceived  being  his; 
he  commanded  men  of  all  ranks  and  in  all  pla- 
ces to  repent,  without  exception  tf  kings,  priests, 

*  Acts  x.  10.  37.     f  Rom.  i.  5.  and  xvi.  26.     J  Luke 
xxiv.  47. 


100      The  DOCTRINE  and  CONSEQUENCES 

or  princes,  from  this  painful  and  humiliating  ex- 
ercise; having  declared,  that  the  loftiness  of  man 
should  he  bowed  down,  and  the  haughtiness  of 
men  should  he  humbled,  Isa.  ii.  11.  17.  For 
Isa.  xxiii.  9.  (  The  Lord  of  Hosts  hath  propos- 
<  ed  it,  to  stain  the  pride  of  all  glory,  and  to  bring 

*  into  contempt  all  the  honourable  to  (he  earth.' 

The  kings,  the  nobles,  the  mighty  warriors, 
and  wise  counsellors,  having  the  greatest  preju- 
dices to  overcome  before  they  could  yield  to  a 
doctrine,  so  repugnant  to  the  usurped  and  un- 
lawful konours,  profits,  and  pleasures,  they  were 
in  possession  of,  it  is  native  to  expect  they  would 
be  most  averse  to  its  reception,  and  most  alarmed 
at  its  progress.  Accordingly  we  find,  that  the 
scriptures  record  not  one  Icing  that  was  persuad- 
ed to  answer  ti  e  call  of  the  gospel,  notwith- 
standing all  the  motives  of  hope  and  fear  that 
were  employed  to  persuade  men  of  all  ranks,  to 
listen  to  that  gracious  call,  accompanied  with 
manifestations  of  miraculous  power;  and  they  ex- 
pressly testify,  that  not  many  noble,  not  many 
mighty,  not  many  wise,  were  called.  And  those 
who  continued  in  unbelief,  of  these  descriptions 

*  f  men,  being  alarmed  at  the  progress  of  a  doc- 
trine, so  inimical  to  what  they  judged  their  hon- 

*  ur  and  interest,  employed  all  the  arts  of  deceit, 
Mid  efforts  of  violence,  to  oppose  its  progress, 
i  nd  destroy  its  existence,  as  appears  from   the 
many  general  and  cruel  persecutions,  that  were 
.successively  raised  against  the  primitive  Chris- 
tians, with  increasing  severity.     The  craftsmen 
of  Ephesus,  the  masters  of  the  divining  damsel  at 
Fhilippi,  and  the  rulers  of  the  world,  seem   all 
to   have  been  alarmed  at  the  truth,  and  raised 


Opposite  to  the  foregoing  INFERENCES.     101 

persecution  against  those  who  promoted  it,  from 
the  same  principle;  namely,  a  fear  that  the  know- 
ledge of  the  truth  as  it  is  in  Jesus,  would  endan- 
ger their  reputation  among  the  people,  and  prove 
detrimental  to  their  gain.  And  as  they  have  been 
actuated  hy  similar  principles,  they  have  used 
much  the  same  means  to  keep  the  people  from 
discovering  their  true  interest,  and  engage  them 
t>  hold  fast  their  chains,  which  has  been,  by  giv- 
ing them  a  draught  of  the  golden  cup,  tha  is 
full  of  the  abomi nations  of  idolatrous  mysteries 
and  superstitions.  For  as  the  craftsmen  of  Ephe- 
sus  moved  the  people  against  the  Apostle  Paul, 
hy  ci'ViMg  great  is  Diana  of  the  Ephesians,  and 
the  masters  of  the  damsel  at  Philippi,  by  alledg- 
iug  that  he  and  Silas  taught  customs  which  i 
was  not  lawful  for  them  to  receive;  so  the  ru- 
lers of  the  world,  by  the  religion  and  customs 
of  their  several  countries,  have  inflamed  the  mul- 
titude, to  oppose  and  persecute  the  professors 
and  preachers  of  the  g^sprl  of  GOD,  who 
brought  them  glad  tidings  of  good  things.  What 
took  place  in  what  is  commonly  called  the  ten. 
heathen  persecutions,  especially  in  the  last,  may 
be  a  melencholy  warning  of  what  may  be  expec- 
ted from  a  system  of  religion,  consisting  of  dark 
mysteries,  and  superstitious  ceremonies,  even 
when  divine  light  was  shining  forth  in  the  clear- 
est manner,  and  those  who  were  under  its  influ- 
ence enjoyed  such  bright  hopes,  as  made  them 
despise  the  most  cruel  sufferings  and  death. 

When  the  witness  of  Jesus  obtained  a  most 
signal  victory  over  the  heathen  power,  by  the 
blood  of  the  Lamb,  and  the  word  of  their  testi- 
mony, and  their  not  loving  the  lives  unto  the 
death;  as  was  the  case,  when  that  power  was 


102       The  DOCTRINE  and  CONSEQUENCES 

abolished,  through  the  prevalence  of  divine  light 
in  the  time  of  Constantine,  who  abolished  the 
heathen  adolatrous  worship,  from  the  Koman 
Km  pi  re.  Even  then,  the  fruit  of  their  victory 
was  lost,  by  a  departure  from  the  simplicity  of 
the  doctrines  and  ordinances  delivered  by  Christ 
and  his  Apostles;  as  was  the  case,  when  the  of- 
ficers of  the  ^church  framed  traditions,  and  im- 
posed them  as  articles  of  faith,  at  the  same  time, 
that  they  were  confirmed  in  a  worldly  form  of 
church  government,  under  the  patronage  of  the 
Roman  Emperor.  However  pious  the  Bishops 
were,  who  composed  the  decrees  of  the  first 
counsel  of  Nice,  and  however  upright  their  in. 
tentions  might  be;  what  was  decreed  by  them, 
laid  a  foundation  for  a  structure  of  mystical  doc- 
trines, superstitious  ceremonies,  and  antichristiati 
domination,  which,  though  not  so  gross  as  those 
under  heathenism,  yet  very  similar  in  their  na- 
ture and  tendency.  It  is,  I  think,  remarkable, 
that  this  council,  which,  I  suppose,  was  the  first 
whose  proceedings  were  superintended  by  an 
Emperor,  a  King,  or  Commissioner,  was  held  a 
few  years*  before  heathenism  was  abolished;  so 
that  new  traditions  were  framed,  and  a  prece- 
dent admitted,  which  not  only  prevented  the 
death  of  the  earthly  power,  under  the  sixth  head, 
but  provided  a  cure  for  the  deadly  wound  it  had 
received,  from  divine  light,  before  the  old  tradi- 
tions and  customs,  that  had  preserved  and  ani- 
mated it  under  the  former  heads,  were  removed. 
Which  cure  of  the  beast's  wound,  was  accom- 


*  The  first  council  of  Nice  is  said  to  have  been  held 
A.  D.  25,  and  heathen  idolatry  suppressed  by  the  impe- 
rial law,  331. 


Opposite  to  the  foregoing  INFERENCES.     103 

plished,  and  much  confirmed,  by  the  increase  of 
mystical  and  superstitious  traditions,  tinder  the 
seventh. 

\Y  hat  was  decreed  concerning  the  doctrine  of 
the  Trinity,  was  productive  of  effects,  not  only 
scandalous  to  the  profession  of  Christianity,  but 
shocking  to  the  feelings  of  humanity;  and  a 
stronger  proof  need  hardly  to  be  given  of  its  not 
I)  ing  of  GOD,  than  the  confusion  of  this  doctrine, 
and  the  contention  it  has  produced;  since  GOI) 
is  not  the  author  of  confusion,  but  of  peace.  But 
as  beasts  of  prey  find  the  darkness  of  night 
most  advantageous  to  satisfy  their  ravenous  ap- 
petites, so  the  usurpers  of  the  peoples  rights, 
find  the  darkness  of  mystery  and  superstition 
most  advantageous  to  accomplish  their  oppres- 
sive designs.  Accordingly,  the  unscriptural  and 
unintellihle  doctrine  invented  concerning  the 
Trinity,  was  most  cordially  received,  and  care- 
fully cultivated  in  the  Roman  church,  under  the 
name  of  a  sacred  mystery,  and  under  its  shadow 
many  others  have  been  brought  forth,  or  matur- 
ed; such  as  transubstantiation.  the  virtue  of  re- 
lics, &c.  making  a  compound  of  ingredients,  with 
which  all  who  received  them  have  been  so  intox- 
icated, and  their  judgment  so  confounded,  that 
their  faith  and  conscience  have  been  entirely  en- 
slaved, and  made  subservient  to  promote  the  de- 
signs of  the  popes  and  their  clergy;  as  well  as 
those  of  the  kings  and  princes  of  the  earth,  how- 
ever opposite  to  the  plainest  declarations  of 
scripture,  or  dictates  of  reason.  For  what  can 
be  more  opposite  to  the  declarations  of  scripture, 
and  dictates  of  reason,  than  the  oppressions  and 
cruelties  that  have  exercised,  both  in  ecclesiastic 


104       The  DOCTKINE  and  CONSEQUENCES 

and  civil  departments,  with  the  concurrence  of 
the  people?  Such  as  the  oppression,  injustice, 
and  cruelty  of  the  inquisition,  and  the  wars  that 
have  been  practised  under  the  influence  of  Po- 
pish mystery  and  superstition.  And  as  if  what 
they  call  the  mystery  of  the  Trinity  were  the 
patron  and  protector  of  all  the  rest;  we  find, 
that  whenever  they  are  hard  put  to  it,  to  de- 
fend their  other  mysteries,  particularly  transub- 
stantiation^  they  have  recourse  to  this  mystery 
of  the  Trinity,  under  the  shadow  of  which  they 
seem  to  rest  with  confidence.  Being  persuaded, 
it  would  seem,  (and  with  more  reason  than  they 
can  admit  in  some  other  cases,)  that  whoever  re- 
ceives this  mystery,  may  receive  any  other  that 
they  hold. 

How  far  Protestant  governments  find  their  in- 
terest in  mystery  and  tradition,  I  pretend  not  to 
say;  only  it  is  certain,  that  when  new  traditions 
were  framed,  suited  to  the  change  which  the  re- 
formation produced  in  civil  government,  this 
mystery  made  a  very  eapital  article  in  the  tradi- 
tions, or  forms  of  faith,  established  by  Protestant 
governments.  And  though  the  Protestant  gov- 
ernments, that  have  bb'en  established  iti  Europe, 
may  be  as  much  better  than  the  Popish,  as  the  Po- 
pish governments  are  better  than  the  Pagan  and 
Mahometan  governments;  yet,  tSiough  some  cause 
or  other,  the  ancient  system  of  war  and  oppres- 
sion has  never  yet  been  altogether  abolished; 
only,  like  the  traditions,  it  has  been  much  mo- 
derated in  some  cases,  and  in  some  things  made 
more  tolerable. 

Whatever  connection  there  is,  between  the 
mysteries  which  have  been  invented,  oradopted. 
in  the  different  ages  of  the  world,  and  the  op- 
pressions that  have  been  practised;  or  whatever 


Summary  of  Scripture  Doctrine,  §'c.     105 

influence  they  have  to  promote  each  other,  their 
contemporary  existence,  may  be  most  evidently 
traced,  from  the  earliest  history  of  nations,  to  the 
present  times;  and  their  mutual  connection  and 
influence  seems  too  evident  to  be  denied. 

Since,  therefore,  it  is  the  receiving  of  the  pure 
word  of  GOD,  or  simple  truth,  as  it  is  in  Jesus, 
that  can  only  give  true  light  and  liberty;  it  is  the 
interest,  as  well  as  duty,  of  every  one,  to  shake 
oft"  the  shakles  of  superstition,  lay  aside  the  vail 
of  tradition,  and  receive  with  meekness,  the  in- 
grafted word;  which  proposes  objects  of  faith, 
every  way  suited  to  exalt,  and  invigorate,  the 
rational  powers  of  mankind;  and  which  best  se- 
cure the  enjoyment  of  all  their  religious  and  ci 
vil  rights  and  privileges. 


CHAP.  VI. 

A  short  summary  of  the  Scripture  doctrine  rela- 
tive to  the  Father,  the  Son,  and  the  Holy  Spi- 
rit; with  an  inquiry  into  the  consequences  that 
appear  most  natively  to  flow  therefrom;  toge- 
ther with  the  advantages  that  would  result  to 
mankind,  from  a  true  knowledge  of  the  per- 
son, offices,  and  administration  of  Christ,  both 
as  to  their  religious  and  civil  interests. 

THIS  doctrine  may  be  summed  up  thus:  There 
is  o-ne  Most  High  invisible  GOD,  the  Father,  of 
w'jom  are,  ail  things;  whose  being,  glory,  and 
perfections,  are  infinite,  and  immutable.  And 


106       Summary  of  Scripture  Doctrine 

one  Mediator  between  GOD  and  men,  the  Lord 
Jesus  Christ,  by  whom  GOD  the  Father,  creat- 
ed all  things;  who  was  brought  forth  as  the  im- 
age of  the  invisible  GOD,  before  any  creature 
was  made;  who  was  anointed,  and  possessed  of 
Jehovah,  and  subsisted  in  the  nearest  union  with 
the  Father  from  the  beginning;  even  the  nearest 
union  that  can  possibly  subsist  between  a  begot- 
ten and  unbegotten  being;  whose  goings  forth, 
as  the  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person,  have  been  before 
the  days  of  the  most  ancient  age;  who  was  with 
GOD  in  the  beginning,  as  his  word,  by  whom 
he  spake  creatures  into  existence,  and  made 
known  his  will,  for  their  direction  and  comfort; 
through  whom  an  enlivening  light  is  defused  un- 
to every  man  that  cometh  into  the  world;  who 
was  made  flesh,  being  personally  united  there- 
unto in  the  womb  of  the  Yirgin,  as  the  children 
of  men  are  by  ordinary  generation,  that,  in  the 
body  there  prepared,  he  might  experience  the 
infirmities  of  human  nature,  suffer  and  die;  who 
rose  again  from  the  dead,  ascended  up  where  he 
was  before,  and  was  repossessed  of  the  glory 
which  he  had  with  the  Father  before  the  world 
was;  and  who  ever  hath  been,  and  will  continue 
to  be,  the  fulfiller  of  the  Father's  will,  in  de- 
stroying the  works  of  the  Devil;  till  every  plant 
which  his  heavenly  Father  hath  not  planted,  be 
rooted  up,  the  enmity  destroyed,  all  things  re- 
conciled, and  the  Father's  purpose  of  gathering 
all  things  together  in  him,  be  fully  accomplish- 
ed. And  there  is  also  one  Spirit,  with  which 
the  Son  of  GOD  was  anointed,  and  which  rest- 
ed upon  him;  under  the  designations  of  the  Spirit 


Relative  to  the  Father,  Son  and  $/nn7.     107 


of  wisdom  and  understanding,  the  Spirit  of  coun- 
sel and  of  might,  the  Spirit  of  knowledge  and 
of  the  fear  of  the  Lord.  By  which  believers  are 
also  anointed,  and  which  abides  with  them,  as  a 
Spirit  of  adoption,  Spirit  of  truth,  Spirit  of  faith, 
and  Spirit  of  holiness;  hy  which  all  divine  ope- 
rations relative  to  creatures  in  general,  and  !M>- 
lievers  in  particular,  are  carried  into  e  fleet;  and 
all  the  variety  of  gifts  conferred,  ordinary  and 
extraordinary,  that  any  of  mankind  are  favour- 
ed with.  And  as  the  design  and  tendency  of 
all  the  gifts  of  the  Spirit  of  GOD  is  to  produce 
holiness,  and  carry  it  to  perfection;  this  divine 
energy  is  most  frequently  called  the  Holy  Spirit. 
The  consequences  that  appeal*  most  native 
from  this  doctrine,  are  these: 

1.  it  maintains  the  unity  of  the  Supreme  Be- 
ing or  Essence. 

2.  It  ascribes  necessary  existence,  and  abso- 
lute  immutability  to  the  Father  alone. 

3.  it  ascribes  but  one  intelligent  nature  to  the 
person  of  Christ. 

4.  It  ascribes  all  mediatory  acts  to  the  person 
of  Christ  in  the  fullest,  and  highest  sense. 

5.  It  frees  the  mind,  and  rectifies  the  judg- 
ment from  the  bondage  and  confusion,  occasion- 
ed by  the  corruption  of  human   nature,  and  the 
mysteries  that  men  have  invented. 

6*.  It  exhibits  clear,  consistent,  and  demon- 
strative proofs,  of  the  love  of  GOD  the  Father, 
and  of  Jesus  Christ  his  only  begotten  Son. 

7-  It  exhibits  in  the  person  of  Christ,  a  Sa- 
viour, who  is  able  to  save  unto  the  uttermost; 
ONE  who  is  qualified  in  every  respect  to  ac- 


108      The  DOCTRINE  and  CONSEQUENCES 

Gomplish  all  the  Father's  purposes,  concerning; 
his  creatures,  in  every  state  of  their  existence; 
and  who  is  administering  a  dispensation  appoint- 
ed by  infinite  wisdom,  for  the  destruction  of  sin, 
and  the  perfection  of  holiness. 

First.  This  doctrine  maintains  the  unity  of 
the  Supreme  Being,  in  the  person  of  the  Father, 
and  therefore,  is  free  of  these  absurdities  and 
contradictious,  in  which  the  doctrine  that  is  op- 
posed to  it,  appears  to  he  unavoidably  involved, 
with  respect  to  this  article. 

Second.  It  ascribes  necessary  existence,  and  ab- 
solute immutability,  to  the  Father  alone;  he  being; 
the  Father  of  all,  and  all  things  being  of  him:  all 
persons  and  things  must  derive  their  being  from 
him;  and  every  perfection  and  privilege  that  any 
person  enjoys,  must  flow  from  his  mere  bounty-. 
The  father  alone  being  unoriginated. and  therefore, 
alone  necessarily  existent  and  absolutely  immu- 
table; whatever  being  or  immutability  any  other 
person  may  enjoy,  must  depend  on  him.  He  is, 
therefore,  the  great  and  alone  object,  on  whose 
favour  all  ought  to  found  their  hopes,  and  whose 
displeasure  should  excite  their  fears;  to  whom 
also,  as  the  highest  source  of  all  that  is  sood, 
the  expectations  of  all  should  be  directed,  for 
every  thing  that  can  make  them  completely 
happy. 

Third.  This  short  summary  of  doctrine,  from 
the  Holy  Scriptures,  ascribes  but  one  intelligent 
nature,  to  the  person  of  Christ;  agreeable  to  the 
nature  of  things,  so  far  as  we  can  know  at  pre- 
sent, and  to  the  uniform  testimony  of  these  sa- 
cred records,  which  are  given  for  our  direction, 


Relative  to  the  Person  of  CHRIST.       109 

so  far  us  we  can  understand  them.  For  they 
testify,  that  the  word  which  was  in  the  beginning 
with  GOD,  was  made  ilesh;  that  the  Son  of 
GOD,  who  in  a  state  of  humiliation,  prayed  to 
his  Father,  was  the  same  individual  person,  who 
had  enjoyed  a  glory  with  him  before  the  world 
was;  that,  when  he  ascended  into  heaven,  he  as- 
cended up  where  he  was  before;  that  he  that  ascen- 
ded, was  the  same  also  that  descended,  first  into 
the  lower  parts  of  the  earth.  They  also  ascribe 
the  same  subordinate  characters  of  a  Son  and 
servant  to  the  person  of  the  mediator,  before,  as 
after  his  incarnation;  and  inform  us,  that  GOD 
created  all  things  by  Jesus  Christ,  in  the  begin- 
ning, as  certainly  as  he  is  to  reconcile  all  things 
by  Jesus  Christ,  in  accomplishing  the  new  crea- 
tion. 

Fourth.  This  doctrine  ascribes  all  mediatory 
acts  to  the  person  of  Christ,  in  the  fullest  and 
highest  sense;  since  the  same  individual  being, 
who  is  the  Son  of  GOD  by  an  ineffable  genera- 
tion before  any  creature  existed,  is  also  the  Son 
of  GOD  by  an  extraordinary  generation  in  the 
womb  of  the  Virgin  A-ury,  according  to  what  is 
hereby  taught.  When,  therefore,  the  Son  of 
GOD  was  incarnate,  it  was  not  a  &nd  and  body 
brought  forth  distinct  from  this  Son;  but  the  Son 
himself  brought  forth,  taking  flesh  and  blood,  as 
children  are  partakers  of  the  same.  When  the 
Redeemer  suffered  and  died,  it  was  not  a  ration- 
al being  distinct  from  the  only  begotten  of  the 
Father,  that  felt  these  sufferings,  and  experienc- 
ed that  death;  but  the  very  same  being  who  was 
the.  first  born  of  every  creature,  the  image  of  the 
invisible  GOD,  by  whom  all  things  were  cheated 
2  L 


110     The  DOCTRINE  and  CONSEQUENCES 

visible  and  invisible,  whether  thrones  or  domi- 
nions, principalities  or  powers.  As  these,  and 
some  other  astonishing  things  of  the  kind,  that 
the  Son  of  GOD  condescended  to  submit  to, 
demonstrate  a  love  which  hath  a  height,  a  depth, 
a  breadth,  and  a  length,  that  passeth  all  under- 
standing. We  need  not  think  it  strange,  that 
the  transition  from  a  state  of  inconceivable  glory, 
to  that  of  an  extraoniinary  humiliation,  by  which 
he  became  capable  of  suffering  and  dying,  should 
exceed  our  comprehension.  And  as  we  may 
find  our  interest  in  contemplating  that  love  that 
passeth  all  understanding;  because  it  may  be  so 
far  known,  as  to  beget  love  in  the  hearts  of  those 
who  make  it  the  subject  of  their  meditation.  We 
may  also  find  our  advantage  in  contemplating 
that  astonishing  transition;  from  fulness  to  emp- 
tiness, and  from  riches  to  poverty,  which  the  Son 
of  GOD  submitted  to  when  he  laid  aside  the 
glory  he  had  with  the  Father  before  the  world 
was.  since  we  may  know  it  so  far  as  to  see  there- 
in an  undoubted  evidence  of  boundless  love:  For 
he,  as  the  Scriptures  inform  us,  submitted  to  that 
humiliation,  that  he  might  experience  such  things 
for  himself,  though,  on  our  account,  and  set 
such  an  example  for  us  to  follow,  as  it  seems  he 
could  not  have  done,  without  such  a  change  ta- 
king place  in  his  state.  Heb.  ii.  10.  *  For  it 

*  became  him,  of  whom  are  all   things,  and  by 
'  whom  are  all  things,  in   bringing  many  sons 

*  unto  glory,  to  make  the  Captain  of  their  sal- 
<  vation  perfect  through  sufferings.'      Heb.  v.  7, 
8,  9.  (  Who   in  the  days  of  his  flesh,  when  he 
i  had  offered  up  prayers  and  supplications,  with 

*  strong  crying  and  tears,  unto  him  that  was  able 


llelative  to  the  Person  o/ CHRIST.       Hi 

to  save  him  from  death,  and  was  heard,  in  that 

he  feared.    Though  he  was  a  Son,  yet  learned 

he  obedience  by  the  things  which  he  suffered: 

And  being  made  perfect,  he  became  the  author 

of  eternal  salvation  unto  all  them  that  obey 

him.'  1  Pet.  ii.  21.  <  Christ  also  Buffered  for 

6  us,  leaving  us  an  example,  that  ye  should  fol- 

'  low  his  steps.' 

Fifth.  By  this  doctrine,  the  mind  and  judg- 
ment are  not  only  freed  from  the  embarrassments 
in  which  they  are  involved  by  the  opposite  doc- 
trine, but  are  directed  to  a  consistent  knowledge 
of  Christ,  and  of  the  truth  as  manifested  by  him; 
which,  when  received  a-right,  cannot  fail  to 
produce  the  most  happy  effects.  The  Scrip- 
tures hold  forth  the  knowledge  of  Jesus  Christ, 
and  of  the  truth  as  manifested  in  and  by  him,  as 
the  most  effectual  means  of  escaping  the  pollu- 
tions of  the  world,  and  obtaining  freedom  from 
the  bondage  thereof.  3  Pet.  ii.  20.  <  They  have 

*  escaped  th»-   pollutions   of  the  world  through 

*  the  knowlege  of  the  Lord  and  Saviour  Jesus 
'  Christ.'    2  Pet.    i.  2.    '  Grace    and  peace  be 

*  multiplied  unto  you,  through  the  knowledge  of 
'  GOD,  and  Jesus  Christ  our  Lord.'  John  xvii. 
'  3.  <  This  is  life  eternal,  that  they  might  know 
6  thee  the  only  true    GOD,    and   Jesus    Christ 

*  whom  thou  hast  sent.5  And  John  viii.  31,  32. 
3(i.   <  Then  said  Jesus  to  those  Jews  which  be- 
4  lieved  on  him,  if  ye  continue  in  my  word,  then 
1  are  ye  my  disciples  indeed;  and  ye  shall  know 

*  the  truth,  and  the  truth  shall  make  you  free. — 
4  If  the  8on,  therefore,  shall  make  you   free,  ye 
<  shall  be  free  indeed.'     Gal.   v.  i.    <  Stand  fast 
'  therefore  in  the  liberty  wherewith  Christ  hath 
'  made  us  free,aud  be  not  entangled  again  with  the 


112       The  DOCTRINE  and  CONSEQUENCES 

6  yoke  of  Bondage.'  Information  being,  in  some 
respect,  the  same  to  the  intellectual  part  of  our 
nature,  that  food  is  to  the  corporeal,  right  infor- 
mation behoves,  therefore,  to  strengthen  the  fa- 
culties of  the  mind,  as  wholesome  food  does  the 
members  of  the  body;  whereas  false  informqiibn, 
or  erroneous  doctrine,  must  operate  on  the  tem- 
per of  the  mind,  as  poison  does  on  the  constitu- 
tion of  the  body.  While,  therefore,  the  customs 
of  the  world,  or  traditions  and  doctrines  of  men, 
are  mixed  with  the  word  of  GOD,  and  swallow- 
ed down  as  genuine  truth,  we  may  as  natively 
expect  that  the  mind  will  be  distracted  thereby, 
as  to  divine  things,  as  we  may  expect  the  body 
to  be  disordered,  by  receiving  improper  mix- 
tures with  wholesome  food.  The  pernicious 
consequences  of  that  intoxicating  cup  in  all  ages, 
and  with  which  all  nations  have  been  deceived, 
ought  to  excite  all  men  to  separate,  as  much  as 
possible,  every  superstition,  ceremony,  and  mys- 
tery invented  by  man  from  the  word  of  GOD; 
and  receive,  with  meekness,  that  pure  word  of  life 
which  will  invigorate  and  direct  all  the  facul- 
ties of  the  soul  to  such  exercises,  as  tend  to  pro- 
mote the  good  of  mankind,  both  in  the  life  that 
now  is,  and  that  which  is  to  come.  The  happy 
consequences  that  w;ould  attend  the  receiving  of 
the  word  of  GOD  in  its  native  simplicity,  are 
pointed  out  in  many  passages  of  the  inspired 
writings.  Jehovah  himself  proposes  the  ques- 
tion concerning  his  own  words;  Micah  ii.  J.  Do 
not  my  words  do  good  to  him  that  icalketh  up- 
rightly?  And,  in  the  19th  psalm,  several  parti- 
culars are  mentioned  which  are  in  the  original, 
and  might  be  translated,  I  think,  thus: 


Relative  to  the  Person  of  CHRIST.         113 

7-  The  law  of  Jehovah  is  most  perfect;  mak- 
ing the  soul  to  return.     The  testimonies  of  Je- 

~ 

ho vali  are  sure;  making  wise  the  simple. 


8.  The  precepts  of  Jehovah  are  right;  making 
joyful  the  heart.     The  commandments  of  Jeho- 
vah are  clear;  making  light  the  eyes. 

9.  The  fear  of  Jehovah  is  pure;  remaining  to 
futurity.     The  judgments  of  Jehovah  are  true; 
they  are  altogether  righteous. 

It  is  also  prophetically  revealed  by  Ezekiel 
(he  prophet,  that  when  the  word  of  truth  shall 
flow  pure  from  the  sanctuary,  after  it  is  cleansed, 
the  ordinances  of  .lehovah,  settled  according  to 
the  law  of  his  house,  and  his  presence  returned 
to  his  people;  that  then  the  pure  word  of  life 
will  issue  from  the  sanctuary  as  a  flowing  stream, 
causing  life  wherever  if.  comes  Ezek.  xlvii. 
{.  S,  9-  *  Afterward  he  brought  me  again  unto 

*  the  door  of  the  house,  and  behold  waters  issuft 

<  out  from  under  the  threshold  of  the  house  east- 

•  ward;  for  the  fore- front  of  the   house  stood  to- 

*  ward  the  east;  and  the  waters  came  down  from 
i  under   the    right    side    of   the    house,    at   the 
'  south  side  of  the  altar.     Then  said  he  unto  me 
'  'These  waters  issued  out  toward  the  east  coun- 
'  try,  and  g )  down  into  the  desert,  and  go  into 
•'  the  sea;  which  being  brought  forth  into  the  sea, 
i  the  waters  shall  he  healed.     And  it  shall  come 
6  to  pass,  that  every  thing  that  liveth,  which  ino- 

•  veth,     whithersoever    the    rivers   shall    come* 

<  shall  live. 


114      The  DOCTRINE  and  CONSEQUENCES 

When  we  attend  the  simple  truth  as  it  res- 
pects GOD  the  Father,  and  Jesus  hrist  his  on- 
ly begotten  Son,  the  mind  is  freed  from  the  un- 
certain, unintelligible,  arid  perpetual  fluctuation 
that  must  unavoidably  embarrass  the  person  who 
would  attempt  to  think  seriously  of  the  object  he 
is  to  worship  according  to  the  Athanasian  creed: 
For,  according  to  that  creed,  he  must  always 
attempt  to  form  the  impossible  idea,  that  three 
are  one,  and  one  is  three;  and  that  the  person 
through  whom  he  approaches  the  object  of  wor- 
ship, and  the  object  approached,  is  the  same  be- 
ing But,  according  to  the  Scripture  doctrine, 
one  infinite  and  absolutely  perfect  being,  is  pre- 
sented to  the  mind,  whose  bring  and  perfections 
are  manifested  through  a  distinct  person,  whose 
being  and  perfections  are  so  distinct  from,  and, 
at  the  same  time,  so  similar  to  the  being  and  per- 
fections of  the  invisible  GOD,  that  he  is  the  ex- 
press image  of  his  person,  and  the  one  Media- 
tor through  whom  alone  he  can  be  approached. 
This  doctrine,  therefore,  not  only  relieves  the 
mind  from  a  constant  change  from  three  to  one, 
and  one  to  three;  but  points  out  a  steady  and 
uniform  object  of  the  highest  honour  and  wor- 
ship, even  GOD  the  Father,  whose  glory  and 
perfections  are  beheld  in  the  face  of  Jesus  the 
Mediator.  It  al-o  points  out  one  mediator,  even 
Jesus  Christ,  or  the  anointed  Saviour,  who  is 
the  s^me  yesterday  to  day  and  «s  f^awvaf  through 
the  ages;  and  one  Spirit  by  the  energy  of  which 
alone,  we  can  attain  a  capacity  to  apprehend, 
and  a  disposition  to  love  and  worship  the  Fa- 
ther, in  Spirit  and  in  truth.  The  Holy  Spirit 
being  that  mediatory  energy,  or  influence,  that 


Relative  to  the  Person  of  CHRIST.        115 

is  shed  forth  by  Jesus  Christ  from  his  Holy 
Father,  by  which  he,  as  the  light  of  the  world, 
and  quickening  Spirit,  enlivens  and  enlightens 
every  man  that  cometh  into  the  world  that  all 
may,  in  some  measure,  discover  the  divine  glory 
and  perfections  that  shine  forth  in  himself  as  the 
imago  of  the  invisible  GOD,  If,  therefore,  the 
means,  that  GOD  hath  appointed  for  maintain- 
ing and  promoting  this  energy,  be  duly  attended 
to,  it  will  not  fail  to  kindle  in  the  heart  that  flame 
of  divine  love  that  all  the  terror  of  creature  op- 
position, and  allurements  of  creature  enjoyments 
will  never  be  able  to  quench. 

Sivth.  This  doctrine  exhibits  clear,  consis- 
tent, and  demonstrative  proofs  of  the  love  of 
GOD  the  Father,  and  of  Jesus  Christ,  his 
only  begotten  Son;  as  will  be  evident,  if  the  me- 
diatory system,  or  dispensation  of  grace  by  Je- 
sus Christ,  be  attended  to,  in  which  the  righte- 
ousness oj  GOD  is  revealed  from  faith  to 
faith. 

A  mediatory  dispensation,  necessarily  sup- 
poses more  persons  than  one,  besides  the  Vledi- 
ator;  for  a  Mediator  as  necessarily  implies  two 
parties  besides  the  Mediator,  as  a  middle  term 
implies  two  extremes  besides  the  middle  term. 
Ho  it  is  said,  Gal.  iii.  20.  <  Now  a  Mediator  is 
<  not  a  Mediator  of  one,  but  GOD  is  one.'  Thus, 
as  if  it  had  been  foreseen,  that  some  persons 
would  deny  the  unity  of  GOD,  by  misrepresent- 
ing the  Scripture  doctrine  of  the  Trinity;  the 
apostle  is  particularly  careful,  to  guard  as^iri^t 
a  plurality  in  GOD;  for,  says  he,  but  GOD  is 
one.  Now  if  the  question  be  asked,  What  does 


116       The  DOCTRINE  and  CONSEQUENCES 

one  refer  to?    The  answer,  1  think,   would  be, 
that  one  refers  to  the  person  of  the  Father.     If 
any  shall  say,  it  refers  to  the  essence,   not  the 
person  of  the  Father,   besides  the  absurdity  of 
abstracting  essence  and  person*  it  would  not  an- 
swer the  end  for  which  a  division  between  per- 
son and  essence  is  frequently   made.     For  the 
apostle   denies   that    the  Mediator  is  one,  or  of 
one,  in  the  sense  in  which  he  affirms    GOD  to 
be  one ;  for,  says  he  «  fie  peanut  sro$  ax  can.,  but  the 
Mediator  is  not  of  one.     If  therefore  he  says, 
GOD  is  one  essence,   he  expressly  denies   that 
the  Mediator  is  of  one,  or  the  same  essence. — 
But  as  Mediation  between  essences,   abstracted 
from  personality,  would  be  a  very  unscriptural, 
unintelligible    mediation, — mediation,    in    this 
place,  behoves  to   respect  persons;  and  as  one 
party,  to  whom  lie  stands  thus  related,  is  man- 
kind sinners,  who  certainly  are  many  persons; 
so  the  other  party  I) cine;   GOD,    must  certainly 
be  one  person.     As    this  agrees  with  what  the 
same  apostle  saysj  in  another  place,  for  there  is 
one  Mediator  between  (*OD  and  men;  the  text 
seems  to  express  an  affirmation    in   plain  terms, 
that  GOD  is  one  person,  agreeable  to  the  gene- 
ral tuior  of  Scripture  revelation,  and  the   dic- 
tates of  common  sense- 
That  the  love  of  GOD   the  Father,   and   the 
love   of  Christ  Jesus    his  only    begotten    Son, 
shines  forth  in  a  conspicuous  manner,   and   that 
this  doctrine  exhibits  clear,  consistent,   and  de- 
monstrative proofs  of  this  lovef  will,  it  is  hoped 
appear  from  the  following  considerations:  Which 
at  the  same  time,  may  afford  the  most  solid  com- 
fort, and  well  grounded  hope,  to  all   who  have 


Relative  to  ihc  Person  of  CHRIST.         117 

the  love  of  GOD  shed  abroad  in  their  hearts,  by 
his  love  thus  manifested. 

1.  A  discovery  of  the  early  outgoings  of  the 
divine  goodness,  must  afford  a  very  Comfortable 
reflection;  and  this  is  most  clearly  and  fully  dis- 
rovuvil  from  the  Scripture  account  of  the  early 
constitution  of  the  Mediator's  person,  as  the  me- 
dium of  intercourse  and  communication  between 
infinite  and  finite,  uncreated  and  created  nature, 
while  creatures  continued  innocent;  and  in  ap- 
pointing him  to  enter  upon,  and  exercise  the  offi- 
ces of  an  atoning  and  redeeming  Mediator,  when- 
ever sin  commenced.  Some  have  remarked  and 
that  justly,  that  the  goodness  of  GOD  shines 
forth,  in  that  a  full  provision  was  made  of  every 
thing  that  might  contribute  to  the  happiness  of 
man  in  his  outward  state,  before  he  was  created 
and  placed  in  tiiis  world;  so  that  upon  his  casting 
his  eyes  around  him,  he  might  see  that  he  was 
pliced  in  a  well  furnished  world.  But  how 
much  more  does  the  goodness  of  GOD  shine 
forth  in  the  provision  that  he  hath  made  for  in- 
tellectual beings,  in  the  person  of  Christ;  in 
whom  it  pleased  the  Father,  that  all  fulness 
should  dwell,  and  that  all  the  riches  of  wisdom 
and  knowledge  should  be  treasured  up  in  him, 
before  any  created  intelligent  was  brought  into 
being;  that  in  him  they  might  behold  the  glory 
of  the  invisible  GOD;  he  being  the  express 
image  of  his  person,  i-.m\  the  brightness  of  his 
glory.  That,  by  their  immediate  intercourse 
with  him,  and  his  spirit  upon  them,  they  might 
feel  their  happiness  and  get  discoveries  of  un- 
bounded goodness,  to  be  disclosed  in  the  most 
ravishing  beauties,  for  their  enjoyment,  to  the 

M 


118   The  DOCTRINE  and  CONSEQUENCES 

full  satisfaction  of  their  utmost  desires,  through 
the  boundless  ages  of  endless  duration. 

2.  A  consideration,  that  there  \vas  not  only  a 
provision  made  for  giving  the  highest  felicity  to 
intelligent  creatures,  while  they  contined  in  in- 
nocence; hut  also  a  provision  made  for  their  re- 
covery, when  hy  sin  they  had  brought  ruin  up- 
on themselves,  and  were  sinking  in  the  horrible 
pit  of  destruction.    A  consideration  of  this,  must 
natively  present  to  the  mind  a  most  comfortable 
reflection,  and  fill  the  soul  witli  joy   and  peace 
in  believing  the  divine  testimony,  concerning  the 
early  and  ample  provision   that  was    made  for 
their  salvation,  by  Jesus  Christ,  or  the  anointed 
Saviour,  from  these  destructions  they  had  brought 
upon  themselves.     The   revelation  of  this  pro- 
vision is  given  in  such  a  way  in  the  gospel;    (or 
good  news,  which  GOD   hath  been  pleased   in 
his  condescending  love,   to  intimate  to  mankind 
sinners;)  as  is  every  way  suited  to  increase  their 
comfort,  confirm  their  faith,  and  heighten  their 
joy;  and  excite  all  the  powers  of  their  souls  to 
bless  his  name,  and  express  their   love   to   him 
who  fii>t  loved  them.     Must  it  not  greatly  in- 
crease the  comfort  of  every  individual,  to  know 
that  GOD  so  far  concerned   himself  about  their 
happiness,  that  to  recover  them   from  the  effects 
of  their  apostacy  from  himself,  he  entered  into  a 
covenant  with  his  only   begolten  Son,   for  their 
ganctification    and  complete   redemption?    And 
•when  they  are  assured  from  the  word  of  GOD, 
yea,  even  his  most  solemn  oath,  that  he  hath  no 
pleasure  in  the  death  of  sinners:  is   not  willing 
that  any  should   perish,   but  will  have   all  men 
come  to  the  knowledge  of  the  truth   and   be  sa- 


Relative  to  the  Person  of  CHRIST.         119 

red;  how  greatly  must  a  right  knowledge  of 
such  gracious  declarations  rnnlirm  their  faith 
and  heighten  their  joy,  and  l;:y  ?«  firm  foundation 
for  strong  consolation,  amidst  all  the  distresses 
and  afflictions  to  which  they  are  subjected  in 
this  present  state  of  things?  How  happy  then 
must  they  he  who  know  the  joyful  sound  of  the 
glorious  gospel  of  peace,  and  walk  in  the  light 
of  Jekorcih'a  countenance?  ISut  the  knowledge 
of  nil  this  is  connected  with,  and  even  depends 
upon  the  knowledge  of  the  only  true  GOD  and 
Jesus  Christ  whom  he  hath  sent. 

-*.  The.  gradual  manifestation  of  Jesus  Christ 
in  his  mediatory  character,  as  the  upholder  of  a 
perishing  world,  even  in  his  prei  near  n  ate  state, 
ni3  v  afford  a  comfortable  reflection;  but  more  es- 
pecially his  manifestation  in  the  flesh. 

It  has  been  alledged  by  some  friends,  as  well 
as  enemies,  to  divine  revelation,  that  man  hns 
no  capacities  in  this  state  of  his  existence  by  which 
he  could  discover,  without  information,  that  the 
present  visible  system  of  the  universe  had  a  be- 
ginning, or  that  it  will  have  an  end;  it  being  im- 
possible to  demonstrate  by  any  experiment  with- 
in the  compass  of  human  power,  that  nothing  may 
become  something,  or  that  something  may  be- 
come nothing.  The  knowledge  of  creation  seems, 
therefore,  to  come  wholly  from  information;  and 
all  who  believe  it,  must  believe  it  as  a  matter  of 
faith;  agreeable  to  this  we  are  taught,  Heb.  xi. 
3.  ( Through  faith  we  understand  that  the 
<  worlds  were  framed  by  the  word  of  GOD,  so 
( that  things  which  arc  seen,  were  not  made  of 


120       The  DOCTRINE  and  CONSEQUENCES 

1  things  which  do  appear.'*  It  is  by  information 
also,  even  the  information  that  we  receive  from 
divine  revelation,  that  we  know  that  the  whole 
system  of  created  nature  is  upheld  by  the  same 
word,  by  which  the  visible  creation  was  framed 
and  all  the  succesive  ages  of  its  duration  adjust- 
ed, so  as  to  unfold  the  mysteries  of  divine  provi- 
dence, and  manifest  the  wonders  of  redeeming 
love. 

The  revelation  that  GOD  was  graciously 
pleased  to  give  unto  mankind  from  time  to  time, 
by  which  he  was  pleased  to  inform  them  of  what 
they  ought  to  believe  and  do:  he  was  also  pleas- 
ed to  demonstrate  to  be  a  revelation  from  himself, 
with  such  certainty  as  might  leave  them  no 
ground  to  doubt.  This  he  did  by  the  same  word 
by  whom  all  things  were  created,  even  the  Lord 
Jesus  Christ,  by  whom  GOD  created  all  things?. 
And  the  manner  in  which  he  did  this,  was  by 
the  appearance  of  his  only  begotten  Son,  in  such 
a  way  as  demonstrated  to  their  senses  the  cer- 
tainly ««f  hi$  existence;  who  by  the  glorious  forms 
in  wirch  he  appeared,  the  declarations  he  gave, 
and  p.mer  he ^  manifested,  did  clearly  prove,  that 
he  was  the  Creator  and  Governour  of  the  uni- 


*  Tliis  text,  Heb.  xi.  3.  is  not  very  literally  translated, 
•hut  its  literal  translation  will  not  make  it  unfit  for  the 
purpose  for  which  it  is  brought.  The  passage  is  more 
literal  thus.  By  faith  rve  understand  the  ages  to  be  adjust' 
ed  by  the  word  of  GOD;  for  the  being  of  the  things  that 
are  seen  (or  their  coming  into  existence)  is  not  from  the 
things  which  appear.  This  reading  (which  1  think  is 
very  literal. )  not  only  informs  us,  that  our  understanding 
tilings  seen,  not  to  have  their  being  from  apparent  things, 
is  from  testimony;  but  also,  that  the  ages  of  their  exis- 
tence, is  adjusted  by  the  same  word  that  spake  them  in- 
to being. 


Relative  to  the  Person  of  CHRIST.          121 

verse,  and  that  it  was  lie  who  upheld  the  world 
and  its  inhabitants  from  sinking  into  perdition 
under  the  corruption  that  had  taken  place  I  here- 
in: as  Psal.  Ixxv.  3.  <  The  earth  and  all  the  in- 
6  habitants  thereof,  are  dissolved,  f  myself  have 
6  horn  up  the  pillars  (hereof,  tfrtah.9  What  a 
comfortable  reflection!  that  the  hel()  of  sinners  is 
laid  upon  such  a  glorious  and  mighty  One. 

But  if  man  is  incapable  in  this  present  state 
to  discover  any  being,  beyond  the  system  of 
nature,  or  any  po<ver  above  what  is  called  its 
laws,  without  revelation:  nine!)  less  could  any 
being  or  power  be  discovered  by  man,  beyond 
that  glorious  and  mighty  One  who  demonstrated 
himself  to  be  the  Creator,  Preserver,  and  Go- 
vernor of  the  world;  and  to  whose  uncontrolled 
sway  all  nature  was  made  to  yield;  unless  he 
had  given  information  thereof.  But  this  he  did 
by  intimating  that  there  was  one  greater  than  lie, 
whose  messenger  he  only  was,  and  to  whom  he 
stood  related  as  a  son  and  servant.  This  Scrip- 
t 'ivil  view  of  the  one  Mediator,  the  Redeemer, 
and  Saviour  of  sinners;  as  the  Creator,  Support- 
er, and  governor  of  the  universe,  d welling  in 
the  Father,  and  the  Father  in  him,  in  the  closest 
union  that  possibly  can  subsist  with  a  distinction 
of  persons  and  agencies;  doth  also  demonstrate 
the  kindness  and  love  of  GOD  to  mankind,  in 
condescending  thus  to  reveal  to  such  insignificant 
creatures,  creatures  defiled  by  sin;  so  clear  a 
manifestation  of  himself,  his  glorious  perfections, 
and  gracious  purposes,  relative  to  the  works  of 
Ins  hand.  "But  all  these  are  still  more  fully  and 
intimately  manifested  by  the  incarnation  of  the 
Sou  of  GOD. 


122      The  DOCTRINE  and  CONSEQUENCES 

Some  have  alledged,  that  we  cannot  know  the 
nature  ot'GOD's  moral  perfections;  that  is,  his 
justice,  goodness,  and  truth;  from  any  discovery 
he  hath  made  of  himself  to  us.  This  need  not 
he  thought  strange,  from  those  who  reject  the  rev- 
elation he  hath  given  of  himself  in  his  word;  hut 
it  is  very  much  so,  from  those  who  profess  a  be- 
lief of  that  revelation.  Experience,  sad  experi- 
ence, however,  proves,  that  education,  and  a 
liabit  of  thinking,  will  reconcile  the  human  mind 
to  the  grossest  absurdities.  The  Scriptures  do 
testify  in  the  plainest  and  fullest  manner  that 
GOD  is  good,  that  he  is  love,  that  his  tender 
mercies  are  over  all  his  works,  and  that  there  is 
no  respect  of  persons  with  him.  This  Scripture 
character  of  the  Most  High  being  quite  irrecon- 
cileable  with  the  idea  of  a  being,  who,  from  a 
free  volition  of  his  own  will,  ordained  a  great, 
or  rather  the  greatest  part  of  his  creatures  to  ab- 
solute and  endless  misery;  while,  from  a  partial 
respect  to  some  persons,  he  predestinated  them 
to  happiness;  therefore,  some,  rather  than  give 
wp  their  favourite  idol,  are  willing  to  alleclge, 
that  goodness,  love,  &c.  in  GOD,  are  of  a  differ- 
ent kind  from  these  qualities  or  dispositions 
which  we  rail  goodness,  love,  mercy,  &c.  in  men. 
This  is  a  blow  at  the  root,  and  totally  destroys 
the  foundation  of  all  our  confidence  in  the  pro- 
mises of  GOD,  and  of  our  comfort  arising  there- 
from; for,  if  it  were  so,  then  for  any  thing  we 
'know,  it  might  be  consistent  with  the  troth  of 
GOD  never  to  fulfil  his  promises;  with  his  good- 
ness, to  suffer  evil  to  reign  triumphant  over  the 
works  of  his  hand  without  end;  and,  with  his 
tender  mercy,  to  inflict  the  most  cruel  torture 
that  infinite  wisdom  can  contrive,  and  infinite 


Jlelative  to  the  Person  wf  CHRIST.       123 

power  effect.  J5ut  (o  the  unspeakable  comfort 
of  all  who  know  and  believe  the  truth,  the 
goodness  of  GOD  shines  forth  \\ith  a  bright- 
ness of  evidence,  which  challenges  (he  admi- 
ration, and  humble  gratitude  of  all  the  chil- 
dren of  men;  for  lie  hath  given  the  most  pi-tin 
and  certain  discoveries  of  his  love,  his  mercy, 
bis  goodness,  and  all  the  other  perfections  of 
bis  nature,  with  \vbich  human  happiness,  or 
indeed  the  happiness  of  any  of  his  creatures,  so 
far  as  we  knovv  is  concerned;  as  leave  no 
ground  to  suspect  that  ever  he  will  inflict  an 
unavailing  punishment  on  any  of  the  works  of 
bis  hand;  for,  since  he  will  have  a  respect  to 
the  works  of  bis  hand,  and  his  tender  mercyisover 
all  his  works;  the  hand  that  strikes  will  be  al- 
ways directed  by  the  heart  that  loves,  in  all  the 
punishment  he  inflicts. 

In  the  Scriptures  of  truth,  we  have  not  only 
the  names  of  goodness,  love,  mercy,  truth,  £c. 
but  the  import  of  these  names  are  also  particu- 
larly pointed  out;  and  that  so  fully  and  plainly, 
that  none,  who  pay  any  attention  to  that  revela- 
tion, appear  to  be  in  the  least  difficulty  about 
their  me  ;ning.  We  have  the  divine  testimony 
in  express  terms,  He  hath  showed  the&  O  man, 
what  is  good. 

To  love  mercy,  walk  humbly,  relieve  the  op- 
pressed, minister  to  the  wants  of  the  needy,  arid 
to  fulfil  every  promise  with  the  utmost  exactness, 
are  certainly  characteristics  of  a  good,  merciful, 
loving,  and  truthful  disposition.  It  is  not  here 
alledisod,  that  the  most  enligtencd  mind  can  take 
in  a  perfect  idea  of  the  goodness  of  GOD,  or 
any  of  his  other  perfections  from  the  revelation 


124       The  DOCTRINE  and  CONSEQUENCES 

lie  hath  given;  nor  yet  that  the  goodness,  love, 

&c.  of  those  who  have  arrived  at  the  highest  at- 

. 
tainments  in  tins  state,  come  up  even  to  their 

own  ideas,  much  less  that  they  come  up  to  these 
perfections  as  they  are  in  GOD;  no,  the  dispro- 
portion is  infinite.  But  though  the  dispropor- 
tions he  infinite  as  to  degree,  yet  the  nature  and 
tendency  appear  to  be  similar. 

But  this  matter  is  set  in  a  still  clearer  and 
more  certain  point  of  view,  by  the  incarnation 
of  the  Son  of  GOD.  We  are  certain,  from  what 
is  recorded  of  the  words  which  he  spake,  and 
the  works  which  he  did:  that  the  goodness,  love, 
mercy,  and  truth,  which  he  manifested,  or  which 
appeared  in  him,  were  similar  to  what  is  so  cal- 
led among  men;  or,  to  those  qualities  and  dispo- 
sitions that  characterize  a  good  or  perfect  man, 
in  a  sense  sometimes  used  in  Scripture.  And 
we  are  also  certain,  that  the  perfections  of  good- 
ness, &c.  which  he  manifested,  were  the  perfec- 
tions of  the  only  begotten  of  the  Father;  and 
were  therefore  a  true  representation  of  these  per- 
fections as  they  subsist  in  the  invisible  GOD, 
whose  image  lie  was,  and  ever  will  continue 
to  be. 

The  incarnation  of  the  Son  of  GOD,  or  the 
Word's  being  made  flesh,  was  a  real  manifesta- 
tion of  GOD  in  the  flesh,  in  every  point  of  view. 
He  who  was  thus  incarnate,  was  the  image  of 
the  invisible  GOD,  the  GOD  of  glory,  who  ap- 
peared unto  Abraham,  and  others  under  the  Old 
Testament  dispensation;  and  when  incarnate, 
his  glory  was  beheld  as  the  glory  of  the  only 
begotten  of  the  Father,  full  of  pace  and  truth; 
and,  in  this  state  also,  he  manifested  forth  his 
glory,  so  as  to  give  sufficient  proof  that  he  was 


Relative  to  the  Person  of  CHRIST.         125 

the  Son  of  GO  I),  the  King  of  Israel,  and  Saviour 
of  the  world.  And  as  he  ever  dwelt  in  the  Ku- 
du r,  and  the  Father  in  him;  the  glory  of  the  in- 
visible (iOl)  the  Father,  was  manifested  in  the 
flesh,  through  him.  So  it  is  said,  in  him  d \vel- 
Icth  all  the  fulness  of  the  God-head  bodily. — 
Observe,  it  is  not  said  in  him  dwells  the  second 
person  of  the  God-head  bodily,  which  the  scheme 
of  doctrine  opposed  to  this  would  seem  to  require. 

Among  the  many  absurdities  that  attend  the 
doctrine  of  a  plurality  of  persons  who  have  ail 
one  indivisible  essence,  those  that  attend  the 
supposition  of  a  covenant-transaction  upon  this 
plan,  seems  (o  he  none  of  the  least.  For,  let  it 
be  supposed,  that  the  Son  is  the  same  essence 
with  the  Father;  then  being  equally  indepen- 
dent, self-sufficient,  immutable,  and  incapable  of 
pafitriveness  or  suffering,  he  could  no  more  he 
humbled,  feel  the  infirmities  of  the  human  nature, 
suffer  and  die  than  the  Father.  If  therefore  he 
covenanted  to  be  incarnate,  humbled,  exposed 
to  sufferings,  and  actually  to  die;  he  covenanted 
to  do  what  was  impossible  for  him  to  perform. 

It  is  to  no  purpose,  to  say,  that  he  fulfil  led 
what  was  covenanted  to,  by  assuming  the  !uiMi:m 
nature;  since  notwithstanding  of  what  is  called 
personal  union,  the  divine  nature  was  as  disti.net 
from  the  hum -in  nature  thus  united  to  it,  as  it 
was  distinct  from  any  other  man;  and  the  divine 
nature  of  the  second  person  neither  felt,  nor  was 
affected  with  the  sufferings  of  human  nature,  ai'.y 
more  than  the  divine  nature  of  the  Father. 

To  say  the  best  of  it,  it  certainly  gives  hut;  a 
very  low  representation  of  the  divine  love,  I  n" 
the  condescension  of  the  Sou  of  GOD;  for,  it*  is 


126   The  DOCTRINE  and  CONSEQUENCES 

but  a  small  matter  for  a  person  to  settle  difficult 
aricies,  and  painful  to  accomplish,  when  the 
difficulty  a:;«v  pain  cannot  affect  himself. 

But  the  Hcnpture  doctrine  concerning  the  Son 
of  GOD.  gives  a  very  different  view  of  this  mat- 
ter. \\  e  are  there  tau^iit,  that  that  very  same 
word  who  was  with  GO?)  in  (he  beginning,  by 
whom  all  things  w»  re  made,  ev^n  that  same 
Word  was  made  flesh.  That  as  the  children 
are  partakers  of  flesh  and  blood,  even  so  he  also 
himself  took  part  of  the  same,  that  he  might  feel 
their  infirmities,  suffer,  and  die.  And  so  the  ve- 
ry same  person  who  entered  into  covenant,  ful- 
fils every  thing  covenanted  in  the  strictest  sense. 
This  view  of  the  matter  also  demonstrates  the 
greatness  and  reality  of  the  love  of  GOD  the 
Father  to  mankind  sinners,  in  thus  sending  his 
only  begotten  Son  into  a  state  of  real  humili- 
ation and  suffering.  And  no  less  demonstrates 
the  love  of  Christ,  that  he  should  voluntarily  and 
cheerfully  undertake  to  expose  himself  to  suffer- 
ings so  complicated,  pains  so  exquisite  and  ig- 
nominy so  inconceivably  great.  Wonderful  con- 
descension! demonstrating  a  degree  of  love,  not 
to  he  found  among  the  most  feeling  of  the  sons 
of  men.  And  what  a  firm  foundation  is  here 
laid,  for  the  most  solid  comfort  and  inexpressi- 
ble joy. 

When  his  poor  weary  followers  find  themselves 
surrounded  with  difficulties,  and  involved  in  po- 
vfvty  and  want;  how  comfortable   and   cheering 
must  it  be  for  them  to  know  and  reflect,  that  he 
wYxio  is  their  glorious  Forerunner,  experimental- 
ly KYnows,  and  is  touched  with    a  feeling  of  all 
th    ir  afflictions,  infirmities  and  wants!  And  when 


Relative  to  the  Person  of  CHRIST.         127 

they  consider  that  he  not  only  went  through  a 
stale  of  sorrow,  poverty  and  grief;  but  also  pass- 
ed into  ins  dark  regions  of  death,  and  vanquish- 
ed that  king  of  terrors  in  his  strongest  hold. — 
How  may  their  minds  he  fortified,  and  they  en- 
couraged to  enter  that  gloomy  shade  with  quiet- 
ness and  serenity  of  mind?  Since  they  are  assur- 
ed, that  as  certainly  as  their  glorious  head  arose 
and  ascended  in  triumph,  having  vanquished 
death  and  hell;  so  certainly  shall  they  be  freed 
from  its  power,  and  conducted  to  those  mansions 
of  hliss  that  he  hath  prepared  for  them.  How 
full  of  comfort  is  that  short  declaration  of  this 
mighty  Saviour,  recorded  Ilev.  i.  17?  13.  'Fear 
(  not,  1  am  the  first  and  the  last,  even  he  that 
'  liveth,  and  was  dead,  and  behold  I  am  alive 
'  for  evermore,  Amen.  And  I  have  the  keys  of 
'  hell  and  of  death.9 

A  view  of  this  one  Mediator  between  GOD 
and  men,  in  his  estate  of  exakation,  and  rein- 
stalmentinto  the  possession  of  that  glory  which 
he  had  with  the  Father  before  the  world  was, 
presents  a  no  less  comfortable  prospect.  He 
having  ascended  up  far  above  all  heavens,  and 
being  possessed  of  an  energy  whereby  he  is  able 
to  subdue  all  things  unto  himself,  there  can  re- 
main no  doubt,  but  he  will  fully  accomplish  all 
that  remains  to  be  accomplished  of  his  undertak- 
ing, when  he  hath  already  accomplished  the  most 
astonishing  and  painful  part  of  it.  And  if  GOD 
spared  not  his  own  Son,  but  delivered  him  up 
for  us  all.  how  much  more  should  he  not  with 
him  also  freely  give  us  all  things.  When  re- 
conciliation is  accomplished  by  his  death,  salva- 
tion will  certainly  be  effected  by  his  life.  There- 


128       The  DOCTRINE  and  CONSEQUENCES 

fore  we  may  be  fully  assured,  that  if  we  are 
planted  in  the  likeness  of  his  death,  we  shall  be 
also  in  the  likeness  of  his  resurrection. 

Thus  the  Scripture  doctrine  relative  to  this 
important  subject;  namely,  the  knowledge  of  the 
only  true  GOD  and  Jesus  Christ  whom  he  hath 
sent,  is  replete  with  comfort,  in  every  point  of 
view*  It  exhibits  the  early  outgoings  of  the 
love  of  GOD  through  his  only  begotten  Son,  the 
brightness  of  his  glory,  and  the  express  image  of 
his  person;  and  presents  to  our  faith  a  glorious 
Captain  of  salvation,  made  perfect  through  suf- 
ferings, a  great  high  Priest  who  can  be  touched 
with  a  feeling  of  our  infirmities;  even  a  mighty 
Saviour,  who  is  able  to  save  to  the  uttermost,  ail 
that  come  unto  GOD  by  him.  And  this  exhi- 
bition of  the  divine  goodness,  in  proposing  a 
happiness  to  mankind,  in  all  respects  greater 
than  they  can  conceive;  and  in  giving  them  all 
the  security  for  their  most  certain  enjoyment  of 
it,  in  the  way  that  he  hath  appointed,  that  their 
nature  in  its  present  slate  can  admit  of;  is  every 
way  suited  to  inspire  the  soul  with  the  truest 
devotion,  and  most  exalted  piety,  and  to  inflame 
the  heart  with  seraphic  love;  so  as  to  draw  forth 
all  the  powers  of  the  soul,  in  humble  praise  to 
GOD,  for  such  discoveries  of  boundless  good- 
ness, never-failing  grace,  and  tender  mercy,  ex- 
tending to  all  the  works  of  his  hand,  through 
.lesus  Christ  his  only  begotten  Son. 

Seventh.  This  doctrine  exhibits  in  the  person 
of  Christ,  a  Haviour;  who  is  able  to  save  unto  the 
uttermost;  One  who  is  qualified  in  every  respect 
to  accomplish  all  the  Father's  purposes,  con- 
cerning his  creatures  in  every  state  of  their  ex- 


Relative  to  the  Person  of  CHRIST. 

istencc;  and  wlio  is  administering  a  dispensation 
of  grace,  righteousness,  mercy,  and  truth,  ap- 
pointed by  infinite  wisdom,  to  effect  the  destruc- 
tion of  sin,  and  the  perfection  of  holiness. 

The  ability  of  this  chosen  one,  on  whom  the 
help  of  sinners  is  laid,  to  accomplish  their  salva- 
tion, is  set  forth  in  the  strongest  terms,  and  con- 
firmed by  the  most  undoubted  facts.  The  ex- 
cellency and  strength  of  this  mighty  Saviour  is 
clearly  set  forth,  Isa.  ix.  6.  For  unto  us  a  child 
is  born,  unto  us  a  Son  is  given,  and  the  govern- 
ment shall  be  upon  his  shoulder;  and  his  name 
shall  be  called  Wonderful,  Counsellor,  the  Migh- 
ty GOD,  the  everlasting  Father,  the  Prince  of 
Peace,  or  thus: 

For  a  child  being  born  for  us, 
A  Son  being  given  unto  us; 
Then,  the  government, 
Shall  be  upon  his  shoulder, 
And  his  name  shall  be  called, 
The  Wonderful  Counsellor, 
The  Mighty  One  of  Strength. 
The  Father  of  futurity, 
The  Prince  of  Peace. 

And  Isa.  Ixiii.  1. 

Who  is  this  that  coraeth  from  Edom, 
With  died  garmets  from  Bozrah? 
This  that  is  glorious  in  his  apparel, 
Triumphing  in   the   greatness    of  his 

strength? 

I  that  speak  in  righteousness, 
Mighty  to  cause  salvation. 
N 


130   The  DOCTRINE  and  CONSEQUENCES 

As  he  is  thus  set  forth  as  a  mighty  one,  who 
is  able  to  save  to  the  uttermost;  so  his  ability  to 
accomplish  this  salvation,  is  manifested  by  incon- 
testible  facts:  {  For  (Col.  i.  16,  17-)  by  him  were 
'  all  things  created  that  are  in  heaven,  and  that 
4  are  in  earth,  visible  and  invisible,  whether  they 

*  be  thrones  or  dominions,  or  principalities  or 
<  powers;  all  things  were  created  by  him  and  for 
'  him;  and  he  is  before  all  things,  and  by  him 

*  all  things  consist/     Since,  therefore,  all  crea- 
tures are  the  work  of  his  hand,  and  depend  on 
him  for  their  being;  he  being  also  GOD  over  all, 
or  the  disposer  of  all  events,  and  administrator 
of  ail  providential  interpositions.     All  the  won- 
derful works  that  are  beheld,  in  the  works  of 
creation  and  providence,  demonstrate  his  wis- 
dom and  power.     And  when  he  took  upon  him 
the  form  of  sinful  flesh,  and   appeared  in  this 
world  in  a  state  of  humiliation  and  poverty;  even 
then,  the  attentive  observers  beheld  his  glory,  as 
the  glory  of  the  unly  begotten  of  the  Father,  full 
of  grace  and  truth;  though  those  whose  eyes 
were  closed,  by  the  prejudices  they  had  conceiv- 
ed against  his  person,  saw  no  form,  nor  comeli- 
ness, nor  beauty  in  him,  to  excite  their  desire. — »• 
When  he  appeared  in  the   world,  he  not  only 
manifested  his  ability  to  give  relief  from  the  va- 
rious diseases  to  which  human  nature  is  liable 
in  this  life,  but  also  his  ability  to  conquer  death 
in  all  its  stages;  raising  one  to  life  that  had  been 
dead  some  little  time;  another,  when  carrying  to 
the  grave;  and  another  after  he  had  been  in  the 
grave  some  days.  And  when  he  conquered  death 
in    his  own  person,  by  rising  from  among  the 
dead,  he  manifested  the  energy  of  his  quicken- 


Relative  to  the  Person  of  CHRIST.         131 

ing  power,  in  causing  many  of  the  saints  which 
slept,  to  rNe  and  come  out  of  their  graves  ai'U'.r 
his  resurrection;  who  went  into  the  holy  city, 
and  were  seen  of  many.  And  he  is  not  only 
qualified  to  accomplish  the  Fathers  purposes, 
in  respect  to  power,  hut  also  in  respect  of  expe- 
rience; for  he  was  tempted  in  all  points  as  we 
are,  yet  without  sin;  and  experienced  those  aTic- 
tions,  and  tasted  that  death,  for  every  one,  which 
is  the  native  consequence  and  fruit  of  sin.  Isa. 
liii.  3.  7-  9.  *  He  was  despised  and  rejected  of 

*  men.  a  man  of  sorrows,  and  acquainted   with 
<  gri«>f.      He  was  oppressed,  and  he  was  atllict- 

*  ed.     And   he  made  ills  grave  with  the  wicked, 
'  and  the  rich  in  his  deaMi/   So  that  he  not  only 
experienced  the  griefs  and  sorrows  of  mortal  life, 
hut  death  also,  and  the  state  of  the  dead.     It  is 
hut  little  that  can  he  said,  with  certainty,  in  my 
opinion,  of  the  state  of  the  dead,  between  death 
and   the  resurrection:  That  the  soul  lives  and 
acts  after  death,  appears  to  have  been  very  ge- 
nerally believed;  yet  some,  who  possess  a  very 
large  share  of  learning  and  judgment,  have  deni- 
ed it;  hut  it  may  nevertheless  be  true.     The  pa- 
rable of  the  rich  man  and  Lazarus;  the  promise 
of  Christ  to  the  thief  on  the  cross;  and  the  de- 
sire that  the  apostle  Paul  had  to  depart,  and  to 
be  with  Christ,  seem  all  to  favour  it.     Whatev- 
er that  state  may  be,  it  would  seem  that  the  Lord 
Jesus   Christ  condescended   to  experience  that 
also.     The  Scriptures  inform  us,  that  he  des- 
cended into  the  lower  parts  of  the  earth;*  and 
that  his  soul  was  in  hell.f   whatever  be  meant 
thereby.     If,  therefore,  it  would  be  an  advau- 

*  Eph.  iv.  9.  t  Acts  ii.  27.  31. 


132       The  DOCTRINE  and  CONSEQUENCES 

tage  to  a  captain,  or  leader,  to  have  gone  over 
the  ground,  he  is  to  lead  those  committed  to  his 
care,  the  Lord  Jesus  Christ  appears  to  possess 
this  advantage,  as  a  captain,  or  leader,  and  com- 
mander of  the  people;  in  that,  as  a  Forerunner, 
he  hath  gone  through  the  various  states,  which 
those  committed  to  his  care,  may  have  occasion 
to  pass.  And  if  it  would  he  an  advantage  to  a 
physician,  that  he  had  felt  the  diseases  of  his  pa- 
tients, and  experienced  in  his  own  person  also, 
the  operations  of  the  medicine  he  was  to  admin- 
ister to  them;  the  Lord  Jesus  Christ,  as  the  great 
Physician,  appears  to  possess  this  advantage,  al- 
so:'For,  Heb.  ii.  18.  <  In  that  he  himself  hath 

*  suffered  being  tempted,   he  is  able  to  succour 
6  them  that  are  tempted.'  And,  Heb  iv.  l;i.  *  For 

<  we  have   not  a   high  priest  which  cannot  be 

*  touched  with  the  feeling  of  our  infirmities;  but 
(  was  in  all  points  tempted  as  we  are,  yet  without 

<  sin.?     And  as  he  condescended  to  experience 
these  temptations,  in  our  nature,  which  are  pro- 
ductive of  sin  and  death  in  all  those  that  yield 
to  them;  so  he  condescended  to  be  made  under 
that  law,  and  observe  those  ordinances,  which 
are  productive  of  righteousness  and  life,  in  all 
those   who   observe    them   aright.     And  by  his 
thus  condemning  sin  in  the  flesh,  by  resisting 
every  temptation  to  sin,  and  magnifying  the  law, 
and  making  it  honourable,  hy  fulfil  ling  all  righ- 
teousness; he  hath  shown  by  example,  as  well 
as  precept,   how  the   righteousness  of  the   law 
may  be  fulfilled  in  them  that  walk  not  after  the 
flesh,  but  after  the  Spirit. 

The  Scriptures  not  only  inform  us,  that  the 
Lord  Jesus  Christ  is  qualified,  in  every  respect, 
to  accomplish  all  the  Father's  purposes,  relative 


Relative  to  the  Person  0/' CHRIST.         133 

to  creatures,  in  every  state  of  their  existence;  but 
also,  that  lie  is  administering  a  dispensation,  an- 
}M;inie<l  by  infinite  wisdom,  to  accomplish  the  de- 
struction of  sin,  and  the  perfection  of  holiness; 
aiid  that  he  will  continue  this  administration,  till 
the  end  of  its  appointment  he  fully  accomplished. 
A  particular  detail  of  this  dispensation  of  grace, 
righteousness,  mercy  and  truth,  which  GO  I)  the, 
Father  hath  been  administering,  and  will  con- 
tinue to  administer,  by  the  Lord  Jesus  Christ, 
through  the  successive  ages  of  his  kingdom,  can- 
not properly  be  attempted  here  to  any  considera- 
ble extent:  yet  a  short,  or  general  hint  at  what 
the  Scriptures  inform  us  concerning  this  impor- 
tant subject,  seems  very  properly  connected. 

Having  therefore  attempted  to  give  a  short 
summary  of  what  the  Scriptures  teach  concern* 
ing  the  person  of  the  Father  and  the  Son;  I 
shall  here  ad  1  a  few  particulars  concerning  the 
mediatory  administration. 

The  dispensation  that  GOT)  the  Father  hath 
administered  to  mankind  in  all  ages,  has  been 
hj-  ,!esu>  Christ  his  only  begotten  Son,  the  one 
Lord,  by  whom  are  all  things;  «nd  this  dispen- 
sation has  been  wisely  and  mercifully  adapted, 
by  infinite,  wisdom  and  goodness,  to  effect  the 
happiness  of  the  children  of  men,  both  in  this 
life,  and  that  which  is  to  come:  as  will  appear 
from  a  consideration  of  the  law  by  which  this 
administration  is  regulated,  and  the  ordinances 
by  which  the  privileges  thereof  are  dispensed. 
This  law  is  divided  into  two  tables,  the  first  of 
which  respects  their  religious  exercises,  arid  the 
second  their  civil  conduct:  and  these  onlnrim  es 
are  of  two  kinds,  the  one  for  preserving  and  pro- 


134  The  Ordinances  of  GOT> 

moting  their  spiritual  privileges,  and  the  other 
their  outward  privileges,  or  things  that  concern 
this  life.  And  the  sum  of  the  whole  is  love  to 
GOD  and  our  neighbour. 

As  both  the  tables  of  the  law  are  given  by  one 
lawgiver,  so  all  the  officers  lhat  are  appointed  for 
carrying  that  law  into  execution,  are  ordained 
by  the  same  Lord.  The  Father  is  the  fountain 
of  all  authority;  and  therefore,  all  laws,  that  are 
truly  such,  must  be  from  him;  but,  as  no  creature 
appears  to  have  immediate  access  to  him,  (and 
we  are  sure  no  man  has,)  it  is  Christ  Jesus  alone 
-who  is  his  immediate  Son  and  servant,  that  is 
the  judge,  the  lawgiver,  and  king.  And  his  au- 
thority as  a  judge,  a  lawgiver,  and  king,  extends 
over  all;  for  all  things  are  delivered  into  his  hand, 
and  all  authority  in  heaven  and  earth  is  given 
unto  him  of  the  Father;  and  he  is  expressly  de- 
clared to  be  the  head  of  all  principality  and  pow- 
er, without  exception.  The  Scriptures,  there- 
fore, make  it  abundantly  evident,  that  the  Lord 
Jesus  Christ  is  the  head  of  all  law  and  govern- 
ment, that  is  of  GOD;  but,  it  would  rather  be 
blasphemy  to  say,  that  he  is  the  head  of  all  the 
laws  and  governments  that  men  have  invented 
and  set  up;  for  many  of  these  are  as  opposite  to 
the  law  and  government,  that  he  hath  appointed, 
as  light  is  to  darkness.  Jehovah  expressly  dis- 
claims some  that  were  setup  by  Israel,  in  imita- 
tion of  the  kings  of  the  nations;  and  if  he  con- 
demned the  one,  we  cannot  suppose  he  approved 
the  other.  Hos.  viiL  4.  '  They  have  set  up 
'  kings,  but  not  by  me;  they  have  made  princes, 
6  and  1  knew  it  not.'  Or  as  it  might,  1  think,  be 
read: 


Administered  Inj  CHRIST.  135 

They  have  made  kings  that  are  not  from  m?». 

They  have  made  rulers  that  I  acknowledged 
not. 

The  laws  and  governments  that  are  of  men, 
must  he  as  opposite  to  the.  law  and  government 
that  is  of  GOD:  as  the  doctrines  of  men  are  op- 
posite to  the  doctrine  of  GOD.  And  the  laws 
and  governments  that  are  of  men,  being  earthly, 
and  under  the  influence  of  the  Spirit  of  the  world, 
have  been  productive  of  wickedness,  war,  bon- 
dage., and  almost  every  evil  work.  But,  the 
law  and  government  of  GOD  being  heavenly, 
and  under  the  influence  of  the  Holy  Spirit;  is 
productive  of  righteousness,  peace,  liberty,  and 
every  good  Work. 

As  the  ordinances  in  which  the  privileges  of 
mankind  are  dispensed,  are  of  two  kinds,  reli- 
gions and  civil;  so  they  are  to  lie  administered  by 
persons  in  distinct  offices.  Ecclesiastic  office- 
bearers, have  the  oversight  of  the  religious  con- 
cerns of  the  people;  and  the  great  end  of  their 
administration  is  to  promote  sanctification, 
through  the  knowledge  and  belief  of  the  truth. 
For  this  end,  their  lips  should  keep  knowledge, 
and  they  should  heir  the  law  at  their  mouth. * 
They  ought  to  read  the  word  of  GO!)  publicly, 
and  give  the  sense,  to  make  the  people  under- 
stand the  reading,  f  And  that  they  may  discharge 
aright  the  duties  of  their  office,  they  ought  to 
give  attendance  to  reading,  to  exhortation,  to 
doc-trine;  to  meditate  on  these  things,  and  to 
give  themselves  \\  holly  unto  them,  that  their  pro- 
iking  may  appear  unto  all  t  They  are  to  instruct 
\vith  meekness,  those  that  oppose  themselves, •§ 

*  Mai.  2.  7.     t  Kzra.  viii.  8.     J  1  Tim.  iv.  13.  15. 
§  2  Tim.  ii.  23.  and  iv.  2. 


136  The  Ordinances >  of  GOD 

and  reprove,  rebuke,  exhort,  with  all  long  suf- 
fering and  doctrine.  In  the  discharge  of  every 
part  of  their  duty,  either  as  to  doctrine  or  dis- 
cipline, they  are  to  avoid  all  lordship  or  domi- 
nion, over  the  faith,  or  persons  of  the  people. — 
For,  i  Pet,  v.  1.  3.  <  The  elders  which  are 
'  among  you,  I  exhort,  who  am  also  an  elder, 

*  and  a  witness  of  the  sufferings  of  Christ,  and 
(  also  a  partaker  of  the  glory  that  shall  be  re- 
(  vealed:  Feed  the  flock  of  GOD  which  is  among 
6  yon,  taking  the  oversight  thereof,  not  by  con- 
'  straint,'  but  willingly;  not  for  filthy  lucre,  but 
6  of  a  ready  mind;  neither  as  being  lords  over 

*  fiOD's  heritage,  but  being    examples  to  the 
'  flock.'  The  persons  here  addressed,  are  called 
elders  or  presbyters,  and  they  exercise  the  office 
of  pastors,  and  bishops;  for  they  are  to  feed  the 
'flock,  which  is  the  shepherds  or  pastors  office; 
and  they  are  to  take  the  oversight,  which  is  (he 
office  of  the  overseer   or  bishop.     But   though 
they  are  clothed  with  the  authority  of  these  com- 
plicated offices,  they  are  expressly  forbidden  to 
act  as  lords  over  those  in  whose  behalf  they  ex- 
ercise these  offices;  and  this  prohibition  appears 
to   extend  to   all  matters,   either  of  doctrine,  or 
government.    They,  therefore,  are  not  to  impose 
any  doctrine  on  the  people,  by  virtue  of  any  au- 
thority or  dominion  they  have  over  them,  in  con- 
sequence of  office:  but  only  propose  to  their  un- 
derstandings, such    doctrines    as    appear    most 
agreeable  to  truth;  and   as    the   people  have  a 
right,  so  it  is  their  duty,  to  judge  how  far  any 
doctrine  is  supported  by  the  word  of  GOD.  The 
Bereans  are  commended,  for  exercising  this  right; 
and  so  tender  is  the  apostle  Paul  of  the  peoples 
right  in  this  matter,  and  careful  to  guard  against 


Administered  by  CHRIST.  137 

usurpation   in  office  bearers,  that  he  expressly 
disclaims  all  dominion  of  this  kind,  2  Cor.  i.  21. 

*  Not  that  we  have-   dominion  over  your  faith, 
'  hut  are  helpers  of  your  joy.'     The  people  are 
also  to  judge  when  any  ecclesiastic  censure  is  to 
be  inflicted;  for  the  church  at  Corinth  was  to  he 
gathered  together,  to  indict  censure  on  the  per- 
son guilty  of  incest.   1  Cor.  v.  1,  ;1.      In  the  de- 
rision of  controversy,  also  the  sense  of  the  peo- 
ple is  to  be  taken:  for  when  the  controversy  about 
circumcision,  and   keeping  the  law,  was    to   he- 
considered,   the  people,  as  well  as  the  apostles 
and  elders  were  convened,    Acts  xv.  7«  13.  32, 
2-5.     «  And  when  there  had  been  much  disput- 
6  ing,  then  all  the  multitude  kept  silence.   Then 

<  it  pleased   the   apostles   and  elders,  with   the 
'  whole  church,  to  send  chosen  men  of  their  own 
6  company  to  Antioch  with   Paul  and  Harnabas, 

*  and  wrote  letters  with  them  after  this  manner: 

*  The  apostles,  and  elders,  and  brethren,  sent], 
(  greeting,  to  the  brethren  which  are  of  the  Gen- 

<  tiles. ?    From  this  passage  it  appears,  that  the 
people  called  the   multitude,  the  whole  church, 
and  brethren,  in  distinction  from  the  apostles  and 
elders,  were  not  only  present  as  hearers,  but  took 
part  in  the  debate;    for  it  was  after  the,  matter 
had  been  freely  debated,  not  only  by  the  apos- 
tles and  elders,  but  all  the  multitude,  and  they 
had  kept  silence,  that  the  sense  of  the  whole  was 
collected,  or  letters  wrote,  expressing  the  senti- 
ments of  the  whole  assembly,  concerning  that 
matter.     This  is  an  early  and  authentic  exam- 
ple, and  proves  the  authority  of  popular  influ- 
ence, in  the  decision  of  controversies,  and  conse- 
quently in  all  matters  of  a  public  concern. 


138  Tlie  Ordinances  of  Go» 

As  the  law  of  fcGD,  or  Scriptures  of  truth, 
sec  lire  the  right  of  judgment  to  the  people,  so  it 
likewise  secures  to  them,  the  right  of  electing  all 
their  ruler*-,  or  ordinary  officers,  whether  religi- 
ons or  civil.  The  choice  of  the  people  appears 
to  be  -I  «y  only  channel  thiou.^li  which  official  au- 
thority i:<  conveyed,  in  all  ordinary  cases.  If 
any  thing  may  be  supposed  to  set  aside  the  peo- 
ples chc  ice,  or  suspend  the  exercise  of  that  pri- 
vilege; an  extraordinary  dispensation,  or  a  di- 
vine choice  being  previously  made  known,  might 
he  supposed  to  do  ii:  Yet  we  find,  under  that 
extraordinary  dispensation  that  took  place  under 
tl:e  ministry  of  the  apostles,  when  persons  were 
to  he  appointed  to  oflice,  the  people  were  to  look 
them  out,  or  choose  them.  Acts  vi.  3.  *  Where- 
'  ft  re  brethren,  look  you  out  among  you  seven 
*'  IT  en.  of  honest  report,  full  of  the  Holy  Spirit, 
*  and  wisdom,  whom  we  may  appoint  over  this 
(  business.'  Here,  we  find,  that  however  well 
qualified  the  apostles  were,  to  choose  for  the  peo- 
ple, they  did  riot  attempt  to  take  the  exercise  of 
tl-is  privilege,  out  of  their  hand.  ,  And  when  el- 
ders or  presbyters  were  ordained,  Acts  xiv.  S3. 
their  ordination,  or  appointment  to  office,  was 
by  the  peoples  choice,  expressed  by  stretching 
forth  their  hands,  as  the  word  Xsigotevtioavtis  ren- 
dered ordained,  plainly  signifies.  The  people 
of  Israel  were  also  under  a  very  extraordinary 
dispensation,  when  they  were  led  through  the 
wilderness,  under  the  conduct  of  Moses,  a  most 
extraordinary  prophet;  yet  then,  when  rulers 
were  to  be  appointed,  Moses  does  not  choose  for 
the  people,  but  commands  them  to  take  or  choose 
wise  men  to  be  appointed  to  that  purpose. 


Administered  ly  CHRIST.  139 

The  peoples  choice  was  not  even  set  aside, 
by  a  divine  choice  being  previously  made,  in 
the  cases  of  Saul  and  i)avid. 

Liberty  of  choice  is  a  most  excellent  princi- 
ple, and  the  free  exercise  of  that  principle,  in 
things  either  of  a  private  or  public  nature,  is  a 
most  valuable  privilege;  however  much  both  the 
one  and  the  other  has  been  abused  by  men,  ei- 
ther in  their  private  or  public  capacities.  It 
does  not  appear  that  any  person,  or  number  of 
persons,  can  be  happy  in  the  enjoyment  of  any 
tiling  that  is  not  the  object  of  their  choice;  and 
so  tender  is  GOD  of  that  liberty  of  choice,  which 
is  so  essential  to  happiness,  that  so  far  as  we 
know,  it  never  has,  and  never  will  be  violated 
by  him.  Even  those  who  have  screwed  predes- 
tination, almost,  if  not  altogether,  into  fatality, 
have  held,  or  pretended  to  hold,  at  the  same 
time,  that  "  N"o  violence  is  offered  to  the  will 
of  the  creature."  How  highly  criminal  and  in- 
excusable must  they  be  then,  who  deprive  others 
of  a  privilege  that  GOD  hath  given,  and  which 
they  themselves  would  be  unwilling  to  want? 
Yet  how  few,  even  under  the  freest  and  mildest 
earthly  governments,  enjoy  judges  and  officers 
by  their  own  choice? 

If  we  attend  to  the  royal  law,  or  law  of 
Christ,  revealed  in  the  scriptures  of  truth,  we 
will  find  that  the  freedom  of  the  people,  is  par- 
ticularly secured,  both  in  respect  to  the  manner, 
in  which  rulers  were  to  come  into  office,  and  the 
manner  in  which  the  duties  of  their  respective 
offices  were  to  be  administered.  Though  the 
Mosaic  dispensation  was  a  state  of  bondage, 
compared  with  that  which  was  revealed  by  the 


140  The  Ordinances  of  G OD 

appearance  of  Christ  in  the  flesh,  and  the  preach- 
ing of  his  apostles;  yet  even  in  that  dispensation, 
the  freedom  of  the  people  was  very  fully  provi- 
ded for.  The  great  council  of  elders  which  was 
to  assist  Moses,  and  the  succeeding  judges,  in 
managing  the  public  concerns  of  the  people,  were 
to  he  chosen  by  the  people  whose  concerns  they 
were  to  manage;  for  Moses  said,  Deut.  i,  13. — 
'  Take  ye  wise  men  and  understanding,  and 
6  known  among  your  tribes,  and  I  will  make 
'  them  rulers  over  you.5  And  the  Lord  honour- 
ed their  choice  very  remarkably,  as  we  are  in- 
formed, Num.  xi.  25,  26.  <  The  Lord  came 

<  down  in  a  cloud,  and  spake  to  him,  and  took  of 
(  the  spirit  that  was  upon  him,  and  gave  it  unto 
'  the  severity  elders;  and  it  came  to  pass,  when 
'  the  spirit  rested  upon  them,  they  prophesied, 

*  and  did  not  cease.     But  there  remained  two 
6  men  in  the  camp;  the  name  of  the  one   was 
'  Eldad,  and  the  name  of  the  other  Medad,  and 

*  the  spirit  rested  upon  them,  for  they    were   of 

*  them  that  were  written,  though  they  went  not 
6  out  into  the  tabernacle;  and    they  prophesied 
6  in  the  camp.' 

All  the  judges  and  officers  that  were  to  be 
appointed  in  the  several  cities  of  the  land,  were 
to  be  set  up,  or  chosen  by  the  people:  for,  Deut. 
xvi.  18.  *  Judges  and  officers  shalt  thou  make 
'  thee  in  all  thy  gates,  which  the  Lord  thy  GOD 
6  givelh  thee  throughout  thy  tribes;  and  they 

<  shall  judge  the  people  with  just  judgment,' — 
These  instances  clearly  prove  the  divine  right  of 
the  people  to  choose  their  representatives  in  the 
great  council^  parliament,  or  congress;  and  their 
power  to  create  all  the  judges,  from  the  highest 


Administered  by  CHRIST.  14  i 

to  the  lowest  court  of  justice.  And  if  the  creat- 
ing or  setting  up  of  kings  adds  any  thing  to 
the  Majesty  of  the  people;  they  possess  this 
power  also;  but  the  exercise  of  their  power  this 
way,  has  been  their  disgrace,  and  they  have 
found  their  punishment,  in  a  great  measure,  in 
the  consequences. 

When  the  people  of  Israel  were  permuted  to 
set  a  king  over  them,  there  were  such  regula- 
tions given  by  divine  authority,  as  would,  if  pro- 
perly attended  to,  have  effectually  secured  their 
freedom,  Dent.  xvii.  14.  20.  (  When  thou  art 
6  come  into  the  land  which  the  Lord  thy  GOD 

•  giveth  thce;  and  shalt   say,  1  will  set  a  king 
6  over  me,  like  as  the  nations  that  are  about  me; 
'  thou  shalt  in  any  wise  set  him  king  whom  the 
'  Lord  thy  GOD  shall  choose;  one  from  among 
6  thy  brethren  shalt  thou  set  over  thee;  thou  may- 

<  est  not  set  a  stranger  over  thee  who  is  not  thy 

•  brother.     But  he  shall  not  multiply  horses  to 

<  himself,   nor  cause    the   people   to    return   to 

•  Egypt,  to  the  end  he  should  multiply  horses; 
(  for  as  much  as  the  Lord  hath  said  unto   you, 

•  yc   shall  henceforth   return  no  more  that  way. 

•  Neither  shall  he  multiply  wives  unto  himself 

•  that  his  heart  turn  not  away;  neither  shall  he 

•  greatly  multiply  to  himself  silver  and  gold. — 
( And  it  shall    be    when    he    sitteth    upon   the 
'  throne  of  his  kingdom,  that  he  shall  write  him 
'  a  copy  of  this  law  in  a  book,  out  of  that  which 
6  is  before  the  Priests,  the  Livites;  and  it  shall 
6  be  with  him,  and  he  shall  read  therein  all  the, 

<  days  of  his  life,  that  he  may  learn  to  fear  the  Lord 

•  his  GOD,  to  keep  all  the  words   of  this  law, 

•  and  these  statutes  to  do  them,  that  his  heart  be 
{  not  lifted  up  above  his  brethren.'     From   this 

0 


142  TJie  Ordinances  o/Gon 

passage  it  is  plain,  that  if  kingly  government 
should  become  the  people's  choice,  the  right  of 
making  or  setting  up  the  king  belonged  to  them; 
for  the  setting  up  is  mentioned  as  their  act. — 
And  so  tender  is  GOD  of  their  right  in  this  par- 
ticular, that  he  does  not  set  it  aside  by  his  own 
choice;  for  though  their  king  was  to  be  GQD's 
choice,  and  from  among  their  brethren,  it  was 
their  Act  in  setting  up,  that  made  him  king. — 
What  is  doctrinely  laid  down  in  this  passage, 
\vas  practically  exemplified  in  the  cases  of  Saul 
and  David.  With  respect  to  Saul,  we  are 
informed,  that  he  was  chosen  of  the  Lord,  1 
Sam.  ix.  17.  and  anointed  by  his  command,  1 
Sam.  x.  1.  and  also  chosen  by  lot,  1.  Sam.  x. 
.17-  %5.  Yet,  after  all,  he  was  made  king  by  the 
people  at  Gilgal,  1  Sam.  xi.  14,  15.  With  res- 
pect to  David  also,  we  are  informed,  1  Sam. 
xvi.  13.  '  Then  Samuel  took  a  horn  of  oil  and 

<  anointed  him  in  the  midst  of  his  brethren;  and 
6  the  Spirit  of  the  Lord  came  upon  David  from 

<  that  day  forward/     Yet  long  after,  when  he 
was  at  Hebron,  &  Sam.  ii.  4.  <  The  men  of  Ju- 

<  dab  came,  and  there  they  anointed  David  king 

<  over  the  house  of  Judah.'      From  this  concise 
account,  which  the  sacred  historian  gives  of  this 
matter,  it  appears,  that  the  men  of  Judah  consid- 
ered the  exercise  of  their  right,   to  set  up  him 
whom  the  Lord  had  chosen,  as  necessary  to  make 
him  king  over  them.     And  when  they  exereised 
this  right  for  themselves,  they  were  careful  not 
to  violate  the  right  of  the  rest  of  the  tribes,   to 
choose  for  themselves  as  well  as  they;   for  they 
only  anointed   David   king   over   the  house    of 
Judah. 

No  person  could  have  a  better  right  to  autho- 


CIIKIST.  143 

rity  over  a  pi".-ple  independent  of  choice  than 
Saul  and  David  had;  yet  neither  the  one  nor 
the  other  attempted  to  support  his  claim  without 
the  choic*1  of  the  people.  And  no  persons  could 
have  a  better  pretence  io  choose  for  others,  than 
the  men  of  Judali  had  to  choose  David  for  the 
rest  of  the  tribes,  yet  they  make  no  pretensions 
that  way:  So  sacred,  it  seems,  was  the  right  of 
election  held  by  that  people  in  those  times. 

The  law  of  GOD  not  only  secured  the  free- 
dom of  election  to  the  people,  and  allowed  them 
to  set  up  a  kins;,  should  that  form  of  government 
become  the  object  of  their  choice;  but  provided 
the  most  effectual  securities,  to  prevent  their  be- 

ina;  oppressed  by  the    kitig  thi'.y  Blight  set  up. — 

The  most  effectual  way  to  prevent  men  from  do- 
ins;  mischief,  is  to  deprive  them  of  the  means  of 
doins;  it.  A  large  army,  and  a  rich  treasury  in 
the  hand  of  the  king,  is  not  only  a  burden  upoti 
the  people  to  support,  hut  the  most  effectual 
means  to  reduce  them  to  slavery,  by  the  arts  of 
corruption  and  violence.  When,  therefore,  the 
law  of  GOD  deprived  the  king  of  a  great  army, 
by  prohibiting  a  multiplicity  of  horses  for  him- 
self; and  of  a  rich  treasury,  by  prohibiting  a 
great  increase  of  silver  and  gold,  it  deprived  him 
of  the  two  great  and  most  effectual  engines  of 
oppression  and  bondage.  He  was,  moreover,  to 
read  continually  in  the  book  of  the  law,  that  he 
might  fear  the  Lord,  perform  his  statutes,  and 
that  his  heart  might  not  be  lifted  up  above  his 
brethren. 

Might  we  not  suppose  that  a  people  might  be 
very  safe  with  a  king  under  these  regulations? 
Surely  they  would,  if  these  regulations  had  been 
properly  observed.  But  such  is  the  propensity 


144  The  Ordinances  of  GOD 

of  the  human  heart  to  the  abuse  of  power,  that 
there  appears  to  be  a  danger  in  kingly  govern- 
ment tinder  the  hest  regulations;  and  hence  it 
appears,  that  this  mode  of  government  was  not 
ordained  of  GOD  from  the  beginning,  but  that 
he  indulged  his  people  in  this,  as  in  some  other 
things,  for  the  hardness  of  their  hearts.  This 
appears  very  evident  from  Gideon's  answer  to 
them  that  were  for  him  and  his  son  to  rule  over 
them.  Judges  viii.  S3.  '  And  Gideon  said  un- 
'  to  them,  1  will  not  rule  over  you,  neither  shall 
<  my  son  rule  over  you;  the  Lord  shall  rule  over 

•  you.'  We  have  the  testimony  of  GOD  himself, 
that  asking  a  king  was  a  rejecting  of  him.   \  Sam. 
viii.  7-  '  And  the  Lord  said  unto  Samuel* — they 
4  have  rejected  me,  that  I  should  not  reign  over 

•  them.'     And  that  their  wickedness  was  great 
in  asking  a  king,  the  prophet  Samuel  also  testi- 
fied, and  proved,  by  an  extraordinary  manifes- 
tation of  divine  power,  in  confirmation  of  what 
he  said,  1  Sam.  xii.  13.  17. 

The  privileges  and  liberties  of  the  people  are 
further  enlarged  and  secured  under  the  New 
Testament:  i?or  as  the  doctrine  of  the  kingdom 
of  GOD.  as  preached  by  Christ  and  his  apostles, 
was  directly  opposite  to  the  dominion  and  op- 
pression exercised  by  the  rulers  of  the  world;  so 
the  fall  of  these  under  the  power  of  Christ,  to  he 
nui!)I Test  in  the  New  Testament  dispensation,  is 
particul  riy  declared.  Psal.lxxii.il.  *  Yea,  all 

•  kings  shall  fall  down  before  him;  all   nations 
6  shrill  serve  him.'    For  Isa.  ii.  12.     *  The  day 
6  of  the  Lord  of  hosts  shall  be  upon  every  one 
6  that  is  proud  and  lofty,  and  upon  every  one  that 
6  is  lifted  up,  and  he  shall  be  humbled.'     The 


Administered  by  CHRIST.  145 

fall  of  flic  mighty  potentates  of  the  world  was 
sung  by  the  blessed  virgin,  when  with  child  of 
the  Anointed  Saviour,  of  whom  it  was  said  by 
the  Angel,  Luke  i.  33,  33.  '  He  shall  be  great, 
6  and  shall  he  called  the  Son  of  the  Highest,  and 
<  the  LOliD  GOD  shall  give  unto  him  the  throne 
'  of  his  father  David.  And  he  shall  reign  over 
'  the  house  of  Jacob  for  ever,  and  of  his  kins;- 
'  dom  there  shall  be  no  end.'  For  her  words, 
ver.  51,  52.  might  1  think,  be  read  literally  thus: 


x  ft  at  os  fv  fi  gabion  avta» 

He  will  exert  strength  with  his  arm; 


He  will  scatter  the  arrogant  ones. 

Auxyoia  ^a»6taj  avfwv. 

In  the  thoughts  of  their  own  hearts. 

Ka^n>.£    SlTOKTTCtJ    ttTtO    ^£OVW»>. 

He  will  put  down  the  mighties  from  thrones. 


And  he  will  lift  up  the  lowly  ones. 

The  promise  that  Christ  should  sit  on  the 
throne  of  David,  necessarily  implied,  that  king- 
ly government,  as  exercised  by  David,  and  might 
have  been  exercised  by  his  seed;  had  they  ob- 
served the  directions  that  were  given,  Dent. 
xvii;  was  to  be  exercised  no  more  by  any  p  r- 
son,  but  Jesus  Christ  alone,  over  that  people, 
that  should  form  th*  kingdom  of  GOD;  after  he 
appeared,  and  manifested  himself  to  be  the  rton 
of  (vOD,  and  the  King  of  Israel.  Which  is  the 
confession  of  faith,  of  an  Israelite  indeed,  in 
whom  is  no  guile.  The  kingly  character  of 

2  ©  - 


146  The  Ordinances  of  GOD 

Christ  was  eminently  confessed  when  he  rode 
into  Jerusalem.  This  appears  to  be  the  last 
time  he  came  to  Jerusalem  from  a  distant  part  of 
the  country,  and  the  only  time  that  he  did  ride 
into  that  city;  and  the  Evangelists  are  particular 
in  narrating  the  confession  that  was  then  made 
of  his  kingly  character.  He  had  abundantly 
manifested  his  prophetic  and  priestly  characters, 
by  the  doctrines  he  had  taught,  and  the  miracles 
he  had  done  among  the  people;  and  by  these  al- 
so his  kingly  character  was  manifest,  as  they 
were  all  united  in  the  character  of  the  promised 
Messiah.  But  as  then,  and  ever  since,  his  king- 
ly character  was,  and  has  been  most  opposed:  it 
was  ascertained  by  the  clearest  evidence,  arising 
from  the  accomplishment  of  prophecy,  the  testi- 
mony of  witnesses,  and  the  concurrence  of  ac- 
tions. Matthew,  when  giving  an  account  of 
bringing  the  ass,  putting  their  clothes  thereon, 
and  Jesus  riding,  says,  <  *A11  this  was  done, 
»  that  it  might  be  fulfilled  which  was  spoken  by 

*  the  prophet,  saying,  Tell  ye  the  daughter  of 
'  Zion,  behold  thy  King  cometh  to  thee,  meek, 

*  and  sitting  upon  an  ass,  even  a  colt,  the  fole  of 

*  an  ass.     And  the  multitude  that  went  before, 

*  and  that  followed,  cried,  saying,  Rosanna  to 
6  the  Son  of  David;  blessed  is  he  that  cometh  in 
4  the  name  of  the  Lord,  Hosanna  in  the  highest.5 
Mark  says,    '  fThey  brought  the  colt  to  Jesus, 
<  and  cast  their  garments  upon  him,  and  he  sat 

*  upon  him.     And  they  that  went  L-^fore,  and 

*  they  that  followed,  cried,  saying,   Hosanna, 
i  blessed  is  he  that  cometh  in  the  name  of  the 
«  Lord.     Blessed  be  the  kingdom  of  our  father 

*  Matth.  xxi.  4.  t  Mark  xi.  r. 


Ity  CIIKIST.  1-17 

»'  David,  that  cometh  in  the  name  of  tin1  Lord.' 
Luke  says,  *  *And  they  brought  him  to  Jesus; 
»  find  they  cast  their  garments  upon  the  colt,  and 
'  they  set  .lesns  thereon.  And  as  he  went,  they 
'  spread  their  clothes  in  the  way.  And  when 
4  he  was  come,  nigh,  even  now  at  the  descent  of 
4  the  Mount  of  Olives,  the  whole  multitude  of 
k  the  disciples  began  to  rejoice,  and  to  praise 
<  GOD  with  a  loud  voice,  for  all  the  mighty 

*  works  that  they  had  seen,  saying,   IHessed  is 

*  the  King  that  cometh  in  the  name  of  the  Lord, 

*  pence  in  Heaven,  and  glory  in  the  Highest.' — 
These  passages  do  all  agree,  that  a  prophecy  of 
the  coming  of  Christ,  in  the  character  of  a  king, 
received  a  most  circumstantial  accomplishment; 
and   that  the   whole  multitude  of  the  disciples 
made  a  public  confession  of  him  in  that  charac- 
ter.    And  the  importance  of  this  confession  may 
he  judged   from   the    necessity  of  it;  for,  says 
Christ   himself  to  the  Pharisees,  who  were  of- 
fended at  it,  Luke  xix.  40    '  I  tell  you,  if  these 

*  should  hold  their  peace,  the  stones  would  im- 

*  mediately  cry  out.'     A  testimony  so  important 
and  necessary,  certainly  deserves  the  particular 
attention  of  all  who  profess  to  be  the  disciples 
of  Christ;  and  from  this  testimony,  as  related  in 
the  above  passages,  the  following  propositions 
appear  undeniably  evident. 

1.  That  Christ  was  the  son  of  David,  accor- 
ding to  the  flesh,  and  the  heir  of  his  throne.  For 
they  say,  Hosanna  to  the  Son  of  David. 

2.  That  his  right  to  the  throne  of  David  was 
not  founded  on  his  being  the  Son  of  David  alone 
nor  principally;   but  also,  and  chiefly,  on    his 
coming  in  the  name,  or  by  the  authority  of  GOD 

*  Luke  xix.  35. 


148  The  Ordinances  of  GOD 

Most  High.  For  they  say,  Blessed  is  lie  that 
cometh  in  the  name  of  the  Lord.  Hosanna  in  the 
Highest. 

3.  That  when  Christ  was  thus  confessed  to  be 
a  king,  he  \vas  confessed  to  possess  this  charac- 
ter, not  of  himself,  hut   by  virtue  of  his  coming 
in  his  Father's  name,  who   had   anointed    him 
king  over  his  holy  hill  of  Zion.     For  they  say, 
.Blessed  is  the  king  that  cometh  in  the  name  of 
the  Lord. 

4.  That  the  coming  of  the  kingdom  of  David 
was  connected  with  the  coming  of  Christ,  as  his 
Son,  according  to  the  fle§h.  For  they  say,  Bles- 
sed he  the  kingdom  of  David  our  Father,  that 
cometh  in  the  name  of  the  Lord. 

5.  That  the  joy  of  the  disciples  on  this  occa- 
sion, arose  from  the  hope  of  the  salvation  they 
expected,  from  the  exercise  of  that  kingly  power, 
which  they  then  so  fully  confessed  to  belong  to 
Christ.     This  appears  from  their  crying  Hosan- 
na, which  appears  to  he  the  Hebrew  word  wp^« 
save  now,    or  cause   now  salvation.     It    may, 
therefore,  I  think,  be  inferred  from  this   confes- 
sion, and  our  Lord's  approbation  of  it,  that    as 
the  son  of  David,  the  heir  of  his  throne,  and  the 
restorer  of  his  kingdom;  he  behoved,  in  his  king- 
ly capacity,  to  exercise  all  the  power  that  David 
exercised,  and  restore  his  subjects  to  all  the  pri- 
vileges they  enjoyed  under  the  reign  of  David. 
Now  it  is  evident  that  under  the  reign  of  David, 
the  people  not  only  had  the   worship  of  GOD 
more  regularly  exercised   among  them  than    it 
had  been  for  some  time  before;  but  were  also  de- 
livered from  the  oppression  of  all  the  nations 
that  were  about  them.     But,  because  this  idea  of 
the  kingdom  of  Christ,    agrees  not  with  what 


Administered  by  CHRIST.  149 

lias  hitherto  heen  seen,  therefore,  many  conclude 
that  the  kingly  government  of  Christ,  extends 
not  to  the  outward  privileges  of  his  people;  this 
however,  comes  not  well  from  those  who  pro- 
fess to  walk  by  faith,  not  by  sight.  Those  who 
do  this,  stand  nearly  in  the  same  predicament 
\\ith  those  who  would  determine  the  nature  of 
David's  kingdom,  from  the  state  of  his  follow- 
ers during  the  reign  of  Saul.  That  the  king- 
dom of  (*OD,  or  kingdom  of  heaven,  which  the 
disciples  of  Christ  expected  to  take  place  under 
his  reign,  included  the  outward  as  well  as  the 
inward,  the  civil  as  well  as  the  religious  pri- 
vileges of  his  people,  is  allowed  to  be  their 
opinion,  by  all,  so  far  as  1  know,  not  only  till 
Lis  death,  but  even  after  his  ascension;  it  there- 
fore seems  to  show  no  great  capacity  in  the  dis- 
ciples to  receive,  nor  in  the  Teacher  to  commu- 
nicate just  ideas  of  this  kingdom;  if.  after  spend- 
ing so  much  time  in  instructing  them  in  that  ve- 
ry thing,  they  were  so  grossly  mistaken,  in  what 
was  so  easily  made  plain.  The  opinion,  that 
the  kingly  authority  and  administration  of  Christ 
extends  only  to  the  spiritual  concerns  of  his 
people,  seems  attended  with  consequences  un- 
favourable to  the  honour  of  the  apostles,  and  the 
interest  of  the  faithful  in  general;  opposite  to 
many  clear  declarations  of  Scripture-prophecy, 
and  the  express  declaration  of  Jesus  Christ 
himself. 

It  appears  unfavourable  to  the  honour  of  the 
apostles,  that  they  with  the  rest  of  the  disciples 
should  found  their  joy  upon  a  false  hope,  which 
they  must  have  done,  in  part  at  least  if  they  re- 
joiced in  the  hope  of  a  salvation,  that  he,  as  a 


150  The  Ordinances  of  GOD 

kins;,  was  never  to  work.  And  it  appears  still 
more  unfhvouraMe  to  the  apostles,  as  the  disci- 
ples of  so  en*  m  "'.  a  teacher;  if  after  he  had 
spent  so  much  time  in  teaching  them  before  his 
death,  and  continued  forty  days  on  earth  after 
his  resurrection,  speaking  to  them  the  things 
concerning  the  kingdom  of  GOD,  they  still  un- 
derstood, not  what  might  have  been  so  easily 
known  of  the  nature  of  that  kingdom.  The 
text*,  however,  that  is  frequently  taken,  for  the 
foundation  of  this  opinion,  affords  not  the  least 
support  to  it,  but  rather  the  reverse;  for  the  ques- 
tion proposed  by  the  apostles,  was  not  about  the 
nature  of  the  kingdom,  but  the  time  of  its  resto- 
ration; nor  does  the  answer  of  Christ  imply  the 
most  distant  hint  that  they  did  not  understand 
the  nature  of  that  kingdom,  but  only  that  it  was 
not  for  them  to  know  the  times  and  seasons 
which  the  Fathor  had  put  in  his  own  power. — 
lie  does  not  say  they  should  receive  wisdom  or 
better  information  concerning  the  kingdom  of 
GOD,  after  they  received  the  Holy  Spirit,  than 
lie  had  given  them  before;  but  that  they  should 
receive  fovapw  power,  $r  ability,  to  be  his  witness- 
es, both  in  Judea,  in  Jerusalem,  in  Samaria, 
and  into  the  uttermost  parts  of  the  earth. 

The  power  of  witnessing  here-  promised,  does 
Dot  appear  to  consist  in  their  being  inspired  with 
the  knowledge  of  the  things  they  had  not  seen 
nor  heard,  for  in  that  case  their  hearing  the 
words,  and  seeing  the  works  of  Christ,  could  be 
of  no  advantage:  as  they  were  to  be  witness- 
es of  all  tilings  that  he  did,  either  in  the  way  of 
teaching,  or  working  miracles;  and  the  Spirit  en- 

*  Acts  i.  6,  r,  8. 


Administered  by  CHRIST.  151 

abletl  them  to  do  this,  by  bringing  all  things  to 
their  remembrance,  not  only  what  lie  did  but  al- 
so what  he  said.  Agreeable  to  this,  Peter  says, 
Acts  x.  39.  '  We  are  his  witnesses  of  all  things 
6  which  he  did.'  And  our  Lord,  when  promis- 
ing the  Spirit  as  a  comforter,  says,  John  xiv. 
30.  *  He  shall  bring  all  things  to  your  remem- 
4  brance,  whatsoever  I  have  said  to  you.'  And 
John  xv.  27.  '  Ye  also  shall  bear  witness,  be- 
<  cause  ye  have  been  with  me  from  the  begin- 


ning.' 


It  has  a  very  unfavourable  appearance  to  the 
interest  of  the  faithful,  to  suppose,  that  under  the 
New   Testament  dispensation,  no  provision  is 
made  for  their  outward  liberty  and  privileges, 
which  were  so  fully  provided  for  under  the  for- 
mer dispensation.     According  to  this  supposi- 
tion, the  second  table  of  the  law  belongs  not  to  ihe 
kingdom  of  GOD  in  the   present   dispensation; 
and  the  administration  thereof  is  no  more  in  the 
baud  of  Christ,  nor  is  it  to  be  exercised  by  his 
saints.     This  opinion  is  attended  with  the  most 
absurd  consequences;  for,  according  tr,  it,  believ- 
ers must  be  divided,  each  individual  must  be  di- 
vided, so  as  his  mind  or  soul  may  be  a  subject 
of  the  kingdom  of  GOD,  and  his  body  a  subject 
of  the  kingdoms  of  the  world:   he  must,  there- 
fore, be  subject  to  the  law  of  GOD  in  his  mind, 
and  subject  to  the  laws  of  men  in  his  body;  he 
must  be  subject  to  the  will  of  GOD,   and  serve 
him  .with  his  mind,  and  be  subject  to  the  will  of 
men,  and  serve  them  with  his  body,  at  the  same 
time.     And  hence,  he  behoves  to  look  to  GOD, 
for  all  that  respects  his  soul,  and  seek  it  in  the 
administration  of  the  kingdom  of  heaven;  and  for 


152  The  Ordinances  0/'Gon 

all  that  respects  his  body,  he  behoves  to  look  to 
man,  and  seek  it  in  the  administration  of  the 
kingdoms  of  the  world.  Much  might  be  said 
here,  but  I  shall  pass  it  at  present. 

It  is  opposite  to  many  clear  declarations  of 
prophecy,  both  in  the  Old  and  New  Testament, 
1  shall  here  only  instance  two,  Psal.  Ixxii.  &,  3, 
4.  '  He  shall  judge  thy  people  with  righteous- 

*  ness,  and  thy  poor  with  judgment.  The  moun- 
'  tains  shall  bring  peace  to  the  people,  and  the 

*  little  hills  by  righteousness,     tie  shall  judge 
'  the  poor  of  the  people,  lie  shall  save   the  chil- 
6  dren  of  the  needy,  and  shall  break  in  pieces 
6  the  oppressor.'     In  so  far  as  this  passage  re- 
spects the  New  Testament  church,  it  declares, 
that  righteousness,  peace,  and  freedom  from  op- 
pression, would  be  connected  with  the  reign  of 
Christ,  the  true  Solomon,  or  peaceful  one.  Luke 
i.  68.  75.     <  And  Zacharias  was  filled  with  the 
6  Holy  Spirit,  and  prophesied,  saying,   Blessed 

<  he  the  Lord  GOD  of  Israel,  for  he  hath  visited 
(  and  redeemed  his  people,  and  hath  raised  up  a 

<  horn  of  .ilvation  for  us,  in  the  house  of  his  ser- 
6  vant  David;  as  he  spake  by  the  mouth  of  his 

*  holy  prophets,  which  have  been  since  the  world 
6  began.  That  we  should  be  saved  from  our  en- 
6  emies,  and  from  the  hand  of  those  that  hate  us, 
6  to  perform  the  mercy  promised  to  our  fathers, 

<  and  to  remember  his  holy  covenant,  the  oath 
«  which  he  sware  to  our  father  Abraham:  That 

<  he  would  grant  unto  us,  that  we  being  deliver- 
6  ed  out  of  the  hands  of  our  enemies,  might  serve 
'  him  without  fear,  in  holiness  and  righteousness 
f  before  him,  all  the  days  of  our  life.'  This  pro- 
phecy hath  an  undoubted  respect  to  the  New 


Administered  by  CHRIST.  153 

Testament  dispensation,  and  declares  in  the 
plainest  manner,  that  by  virtue  of  Christ  being 
raised  up  a  horn  of  salvation  in  the  house  of  Da- 
vid, his  people  were  to  expect  salvation  from 
the  hand  of  their  enemies,  and  them  that  hated 
them;  and  that  in  agreement  to  what  had  been 
prophesied  by  the  prophets  that  had  been  since 
the  world  began.  And  that  the  salvation  here 
prophesied,  respected  a  deliverance  from  the 
power  and  oppression  of  wicked  men  in  this  life, 
appears  evident  in  that  they  were  thereby  to  be 
put  in  a  capacity  to  serve  him  witiiout  fear  all 
the  days  of  their  life;  which  is  directly  opposite 
to  the  opinion,  that  the  administration  of  Christ 
has  no  respect  to  the  outward  privileges  of  his 
people. 

This  opinion,  which  supposes  the  administra- 
tion and  kingly  authority  of  Christ  to  extend  on- 
ly to  the  spiritual  or  religious  concerns  of  his 
people,  is  also  expressly  opposite  to  his  own  de- 
dar.ttion;  for  he  says,  Mat.  xxviii.  18.  <  All 

*  power,  or  authority,  in  Heaven  and  earth  is 

<  given  unto  me.?     And  John  v.  22.  27.     <  The 
'  Father  judgeth  no  one,  but  hath  committed  all 
'judgment  unto  the  Son.     And  hath  given  him 

<  authority  to  execute  judgment  also,  because  he 

*  is  the  Son  of  man.'  From  these  passages  which 
exhibit  the  testimony  of  the  Lord  himself,  con- 
cerning the  extent  of  his  power  and  authority  to 
judge  and  execute  judgment;  it  is  evident,  that 
no  power  that  is  of  GOD,  can  be  exercised  in 
Heaven  or  in  earth,  that  is  not  from  Christ  the 
one  Lord,  by  whom  are  all  things:  nor  can  any 
have  authority  from  GOD,  to  judge  in  any  case, 
if  they  receive  it  not  from  GOD,  through  Jesus 


154  The  Ordinances  of  GOB 

Christ  the  one  Mediator,  who  by  the  appoint- 
ment of  GOD  the  Father,  is  Lord  arid  Judse  of 
all. 

The  kingly  character  and  authority  of  Christ, 
as  extending  to  outward  things,  as  well  as  things 
that  are  spiritual,  is  not  only  ascertained  by  the 
declaration  of  prophecy,  the  confession  of  his 
disciple^  and  his  own  testimony,  but  also  by 
his  actions;  for  after  his  disciples  had  made  the 
confession,  before  taken  notice  of,  concerning  his 
kingly  character,  and  expressed  their  joy  in  him 
as  the  King  who  would  save  them;  he  immedi- 
ately manifested  the  exercise  of  his  kingly  au- 
thority, by  taking  cognizance  of  the  state  of  the 
temple,  and  reforming  in  the  first  place,  the  most 
gross  abuses.  The  Evangelists  are  also  parti- 
cular in  relating  this  matter;  we  are  informed, 
Mat  xxi.  12.  •  And  Jesus  went  into  the  Tem- 

*  pie  of  GOD,  and  cast  out  all   that  sold  and 
'  bought  in  the  temple,  and  overthrew  the  tables 
6  of  the  money-changers,  and  the  seats  of  them 
<  that  sold  doves.'     Mark  xi.  11.  16.  <  And  he 

*  entered  into  Jerusalem,  and  into  the  temple;  and 

*  when   he    had    looked  round  about  upon  all 

*  things,  and  now  the  even   tide  was  come,  he 

*  went  out  unto  Bethany  with  the  twelve.    And 

*  on  the  morrow  they  came  to  Jerusalem;  and 

*  Jesus  went  into  the  temple,  and  began  to  cast 
'  out  them  that  sold  and  bought  in  the  temple, 

*  and  overthrew  the  tables  of  the  money-chan- 

*  gers,  and  the  seats  of  them  that  sold  doves;  and 
4  would  not  suffer  that  any  man  should   carry 
1  any  vessel  through  the  temple/  Luke  xix.  4-j. 

*  And   he  went  into  the  temple,  and   began  to 
4  cast  out  them  that  sold  therein,  and  them  that 


Mminixtercd  by  CHRIST.  155 


•  bought.'     He  also  practically  asserted  the  util- 
ity of  the  Jewish  rulers,  who  made  void  the  law 
of  GOD   by  their  traditions,  and  of  the  Gentile, 
rulers  who  had  rejected  that  law;  by  declining 
their  authority  to   judge  in  his   case.     For  he 
would  not  answer  a  word  to  any  charge   they 
brought  against  him.  which  was  putting  the  high- 
est contempt  on  their  authority.     Mark  xiv.  li(), 
(it.     •  And  the  High  Priest  stood  in  the  midst, 
;  and  asked  Jesus,  saying,  answered  thou  no- 

•  thing?    What  is  it  which  these  witness  against 

•  thee?   But  he  held  his  peace,  and  answered  no- 

<  thing.'  Mat.  xxvii.   12,  13,  14.     *  And  when 

<  he  was  accused  of  the  chief  priests  and  elders, 

<  he  answered  nothing.     Then  saith  Pilate  unto 
'  him,  hearest  thou  not  how  many  things  they 

*  witness  against  thee?  And  he  answered  him  to 

<  not  a  word/  But  though  he  would  not  answer  to 
a  single  charge  which  they  proposed  as  his  judges, 
he  readily  answered  what  they  asked  him  con- 
cerning his  own  character;  for  when  the   High 
Priest  asked,  Mark  xiv.  (51,  (>2.     <  Art  thou  the 
'  Christ,  the  Son  of  the  Blessed?  Jesus  said,  I 

*  am.     And  ye  shall  see  the  Son  of  Man  sitting 
«  on  the  right  hand  of  power,  and  coming  in  the 
i  clouds  of  Heaven.'     And  when  Pilate  asked. 
John  xviii.  3f.     s  Art  thou  a  king  then?  Jesus 

*  answered,  thou  sayest  that  1  am  a  king.     To 
(  this  end  was  I  born,  and  for  this  cause  came  L 

<  into  the  world,  that  I  should  bear  witness  unto 
;  the  truth,  or  this  truth.'  But  when  Pilate  began 
to  talk  of  his  own  power,  as  extending  even  over 
Christ;  and  to  urge  him,  it   would   seem,  from 
that  consideration,  to  defend  himself  before  him 
in  the  capacity  of  &  judge,  clothed  \v\th  authori- 
ty to  justify  or  condemn;  the  Lord  Jesus  imme- 


156  The  Ordinances  of  GOD 

ilia  lei y  checks  bis  presumption.  John  xix.  10, 
11.  <  Then  saith  Pilate  unto  him,  Speakest  thou 

*  not  unto  me?  K  no  west  thou   not  that  1  have 
<  power  to  crucify  thee,  and  have  power  to  release 
'  thee?  Jesus  answered,  Thou  couldst  have  no 

*  power  at  all  against  me,  except  it  were  given 
6  thee  from  above.'     According  to  these  words, 
our  Lord  denies  that  Pilate  could  have  any  pow- 
er against  Him,  if  it  was  noi  given  to  him  from 
above;  but  instead  of  being  from  above,  it   was 
from  the  imperial  power  of  Home,  which   was 
founded  on,  and  supported  by,  wars  and  fight- 
ings,, which  proceeded  not  from  above,  but  from 
the  lusts  that  warred  in  the  members  of  these 
ambitious  mortals,  who  endeavoured  to  enslave 
the  world.     It  was  therefore  as  impossible,  that 
that  power  which  disturbed  the  peace,  injured 
the  liberties  and  destroyed  the  lives  of  mankind, 
could  be  of  GOD,  who  is  the  fountain  of  mercy, 
liberty,  and  peace;  as  it  is  impossible  that  cold 
and  darkness  can  be  from  the  sun,  which  is  the 
fountain  of  light  and  heat  to  this  world.     The 
original  words,  I  think,  express  the  denial  of 
Pilates  authority  still  more  strongly.     They  are 

these  I    °tf*?  ft#''f  Or  f%fi$  i&tft&v   aSt/UKx    xa.t*£fMt,    ft  ^    rfv   cot 

i-idopivov  (H>ti$6v.  Tfioii  hast  not  power,  not  any 
against  me;  if  it  ^cas  not  given  to  thee  from 
above. 

The  right  of  the  people  to  set  up,  or  appoint 
their  judges  under  the  New  Testament  dispen- 
sation, is  not  only  implied,  in  the  continuance 
and  enlargement  of  their  former  privileges  in 
general,  but  expressed  in  the  plainest  manner,  1 
Cor.  vi.  4.  '  Set  them  to  judge.' 

.And  the  people  are  secured  in  the  possession 
of  this,  and  every  other  right  and  privilege,  by 


Administered  by  CHRIST.  157 

the  prohibition  that  is  given,  forbidding  fill  do- 
minion among  the  disciples  of  Christ  over  one 
another. 

This  prohibition,  however  little  attended  to,  is 
a  proclamation  issued  bythe  highest  authority;  an 
authority,  before  whir!],  the  authority  of  all 
enrlhly  corrts  must  fall,  like  Dagori  before  the, 
Ark.  And  as  it  is  given  by  the  highest  author- 
ily,  the  observation  of  it  is  recommended  by  the 
most  respectable  example.  \Jark  x.  13.  15. — 
4  Jesus  called  them  unto  him,  and  saith  unto 
'  them,  ye  know  that  they  which  are  accounted  to 
6  rule  over  the  Gentiles,  exercise  lordship  over 
<  them;  and  their  great  ones  exercise  authority 
*  <^vi»r  them.  But  it  shall  not  be  so  among  yon. 
"  )>ut  whosoever  will  be  great  amons;  you,  shall 
;  he  your  minister:  and  whosoever  of  you  will 
k  be  chiefest,  shall  be  servant  of  all.  For  even 
'  the  Son  of  Man  came  not  to  be  ministered  unto, 
6  but  to  minister,  and  to  give  his  life  a  ransom  for 
»  many.'  Nothing  can  more  effectually  secure 
the  liberties  and  privileges  of  the  people,  than 
what  is  here  enjoined;  for  the  rulers  or  judges 
v  ho  are  great  among  the  people,  and  who,  for 
the  greatness  of  their  talents,  have  been  appoint- 
ed to  office,  are,  according  to  this  law,  to  be  con- 
sidered as  the  servants  of  the  rest,  and  the  chief- 
est of  these,  as  the  servant  of  all.  As  this  agrees 
with  the  constitution  of  government  under  the 
former  dispensation,  so  it  agrees  with  that  uni- 
v<-r-  tl  rule,  which  all  seeui  to  allow  to  be  just, 
but  with  which  few  comply  in  practice;  that  is, 
All  things  whatsoever  ye  would  that  men  should 
do  unto  you.  do  you  even  so  to  them.  No  man 
can  be  willing  that  the  person  or  persons  appoint- 
ed to  protect  and  preserve  to  him  the  enjoyment 


158  The  Ordinances  of  GOB 

of  his  property  and  privileges,  should  deprive 
him  of  these  very  things;  yet  it  has  heen  the  con- 
stant practice  of  the  rulers  of  this  world,  to  rob 
the  people  of  the  most  valuable  privileges,  and 
demand  whatever  part  of  their  property  they  saw 
occasion  for,  to  support  their  ambitious  and  ava- 
ricious designs.  And  this  being  a  perverson  of 
rule,  oar  Lord  does  not  call  them  rulers;  but  only 
says  oft,  6t  Soxtsvtes  agxtw  that  they  seem,  or  are 
thought  to  rule.  Inattention  to  what  our  Lord 
says  here,  and  in  many  other  places  of  Scripture, 
and  inattention  to  the  nature  of  government,  as 
ordained  of  GOD,  has  led  to  a  gross  perversion 
of  several  passages  of  Scripture,  and  perhaps 
none  more  than  Prov.  Viii.  15,  16.  and  Rom. 
xiii.  1.  6.  From  which  it  has  been  held,  that 
all  the  powers  of  the  world  are  of  GOD,  and 
that  it  is  criminal  in  the  highest  degree,  to  resist 
the  powers  that  be,  whatever  they  are.  Would 
it  not  be  blasphemy  to  say,  that  all  the  kings, 
princes,  judges,  and  nobles  of  the  earth,  have 
ruled,  and  framed  their  decrees,  by  Christ,  or 
the  wisdom  of  GOD?  and  to  say,  that  all  the 
powers  that  be,  or  have  been,  are  of  GOD,  is 
contrary  to  his  own  testimony,  Hos.  viii.  4.  It 
would  also  follow,  that  all  those  who  have  re- 
sisted wicked  and  oppressive  governments,  and, 
at  the  expence  of  their  blood,  have  restored  to 
their  fellow  men,  some  of  their  lost  privileges, 
must  receive  damnation,  as  the  reward  of  their 
generous  and  public  spirited  services.  Such 
sentiments  may  perhaps  pass  with  the  inatten- 
tive, and  be  agreeable  to  the  slaves  of  despotism, 
especially  if  they  partake  of  the  gain  of  oppres- 
sion; but  can  never  agree  with  the  generous  and 
benign  principles  of  true  liberty,  nor  have  they 


Administered  by  CHRIST.  159 

the  smallest  support  from  the  texts;  in  my  opi- 
nion, at  least.  The  texts  do  indeed  clearly 
prove,  that  all  rule  should  be  by  Christ,  or  the 
wisdom  of  GOD  manifested  in  him;  and  that 
whoever  are  the  powers  to  whom  every  soul 
must  be  subject,  must  be  so,  by  being  appointed 
of  GOD;  which  can  only  be,  by  coming  into  of- 
fice according  to  the  rules  of  his  word;  for  no- 
thing can  be  his  ordinance,  that  agrees  not  with 
what  he  has  ordained  therein.  Whoever  reads 
the  passages  attentively,  considers  their  scope, 
and  compares  them  with  the  rest  of  the  Scriptures 
of  truth,  will,  I  think,  be  satisfied  as  to  what 
has  been  said.  I  shall  therefore  only  add,  what 
1  think  is  a  literal  translation  of  the  texts,  Prov. 
viii.  15,  10. 

By  me  kings  should  reign, 

And  counsellors  should  decree  justice; 

By  me  rulers  should  rule, 

And  the  captains,  or  leaders; 

All  the  judges  of  the  earth. 

Horn.  xiii.  1.  Let  every  soul  be  subject  to  the 
higher  or  excelling  authorities,  for  authority  is 
not,  if  not  of  GOD,  or  under  GOD;  for  being 
poirers,  they  are  appointed  under  GOD. 

That  government  which  GOD  hath  revealed, 
and  is  administering  to  mankind  by  Jesus  Christ, 
and  which  he  has  given  us  an  opportunity  to 
know,  by  the  scriptures  of  truth;  not  only  se- 
cures the  right  of  election  to  the  people,  and  de- 
prives the  rulers,  or  judges,  of  all  dominion  or 
lordship  over  them;  but  also  gives  the  people  a 
right  to  prevent  any  unjust  sentence  being  passed 
against  any  person^  who  might  come  before  the 
judge  or  judges. 


160  The  Ordinances  of  GOD 

The  duty  of  the  judges  is  set  forth,   Deut.   i. 
16,17.  'And    1   charged  your  judges   at  that 

*  time,  saying,   Hear  the  causes  of  your  brethren 
(  and  judge  righteously  between  every  man  and 

<  his  brother,  and  the  stranger  that  is  with  him. 

<  Ye  shall  not  respect  persons  in  judgment,  but 

<  ye  shall  hear  the  small  as  well  as  the  great;  ye 

<  shall  not  be  afrnid  of  the  face  of  man,    for  the 
'judgment  is  GOD's.'     Rom.  xiii.  3,  4.    *  For 
'  rulers  are  not  a  terror  to  good  works,  but  to  the 
'  evil,  Wilt  thou  then  not  be  afraid  of  the  povv- 
'  er?  Do  that  which  is  good  and  thou  shalt  have 
'  praise  of  the  same;  for  he  is  the   minister    of 

<  GOD  to  thee  for  good.     But   if  thou  do   that 
'  which  is  evil,  be  afraid;  for  lie  beareth  not  the 
'  sword  in  vain;  for  he  is  the  minister  of  GOD, 

*  a  revenger  to  execute   wrath   upon    him    that 
f  doth  evil.'*    They  are  in  a  particular  manner 
to  do  Justice  to  the  widow   and    fatherless,    the 
poor  and  oppressed,  Psal.    Ixxxii.   3,  4.    '  l)e- 

*  Can  we  suppose  the  rulers  to  whom  the  Apostle 
gives  such  high  characters,  and  from  whom  he  gives  be- 
lievers ground  to  expect  so  great  privileges,  to  be  the 
game  with  those  he  calls  unbelieving  and  unjust?  And 
reproves  the  Corinthians  for  going  to  law  before,  to  ob- 
tain judgment  in  matters  that  pertained  to  this  life?  t 
Cor.  vi.  1.  6.  We  are  sure  he  reproves  the  Corinthians 
for  going  to  law  before  the  Roman  judges,  and  charges 
them  with  fault  in  so  doing;  which  he  could  not  have 
done,  I  think,  had  their  doing  so  been  an  application 
to  an  ordinance  of  GOD  for  that  end,  or  had  these  ru- 
lers been  his  ministers,  appointed  by  him  to  wait  conti- 
nually on  that  very  thing.  It  therefore  appears  to  me, 
that  in  the  one  ease  he  shows,  that  believers  are  not  to 
apply  to  the  rulers  of  the  world,  whose  judgment  being 
guided  by  the  laws  and  customs  of  men  must  be  unjust; 
and  in  the  other,  he  shows  the  excellency  and  usefulness 
of  government  as  divinely  instituted. 


Administered  by  CHRIST.  161 

'  fend  the  poor  and  fatherless;  do  justice  to  the 

*  afflicted  and  needy.  Deliver  the  poor  and  needy, 
£  rid  them  out  of  the  hand  of  the  wicked/  They 
must  take  no  gift  from  those  who  apply  to  them 
for  judgment     Exod.  xxiii.  6.  8.  *  Thou  shalt 
i  not  wrest  the  judgment  of  thy  poor  in  his  cause. 
'  And  thou  shalt  take  no   gift,   for  a  gift  blind- 
»'  eth  the  wise,  and    pervertetb  the  words  of  the 
'  righteous.'     Deut.  xvi.  IV.    '  Thou   shalt  not 
'  wrest  judgment,  thou  shalt  not  respect  persons, 
1  neither  take  a  gift;  for  a  gift   doth    blind    the 
'  eyes  of  the  wise,  and  pervert  the  words  of  the 
4  righteous. *     The  peoples  right  to  prevent  any 
arbitrary  or  unjust  sentence  being  passed  by  the 
judge  or  judges,  may  be  gathered  from   sundry 
passages  of  scripture;  but  as  it  would  be  impro- 
per here  to  enlarge  on  this  subject,  1   shall  only 
quote  the  following.     Deut.  xvii.  6,  7»    (  At  the 
'  mouth  of  two  witnesses,    or    three    witnesses, 
'  shall  he   that    is   worthy   of  death  be    put  to 
»  death;  but  at  the  mouth  of  one  witness  he  shall 

•  not  be  put  to  death.     The    hands   of  the  wit- 
•'  nesses  shall  be  first  upon  him,   to  put  him  to 
(  death,  and  afterwards  the  hands  of  all  the  peo- 
'  pie.'     And  Deut.  xix.  15.  <  One  witness  shall 
4  not  rise  up  against  a  man  for  any   iniquity,   or 
1  for  any  sin  that  he  sinneth;  at  the  mouth  of  two 
'  witnesses  or  at  the  mouth  of  three  witnesses, 
i  shall  the  matter  be  established.'     From   these 
pr-sages  it  appears,  that  in  all  cases    two  wit- 
nesses are  necessary    to  establish   the   fact,   or 
facts,  upon  which  judgment  is  to  proceed;  for  it 
is  expressly  said,  one  witness  shall   not  rise  up 
against  a  man,  for  any  iniquity.    And  it  appears 
also,  that  judgment  is  to  be  given   according  to 
the  verdict  of  a  congregation,  or  assembly  of  the 


162  The  Ordinances  0/*GoD 

people,  collected  to  attend  the  trial;  for  if  the 
person  be  found  guilty,  the  people  thus  assem- 
bled are  all  to  take  part,  after  the  witness,  in  the 
execution  of  the  sentence.  That  what  is  com- 
monly called  a  jury,  or  congregation  of  the  peo- 
ple, were  to  attend  in  matters  of  judgment  ac- 
cording to  the  law  of  GOD,  appears  also  from 
what  is  said  concerning  the  case  of  the  per- 
son ^ho  might  kill  another  unwittingly.  Mum, 
xxxv.  12.  2r.  *  They  shall  be  unto  you  for  cities 

*  of  refuge  from  the  avenger;  that  the  man-slayer 
4  die  not,  until  he  stand  before  the  congregation 

*  in  judgment.     Then    the   congregation    shall 
6  judge    between    the   slayer   and    the    avenger 
'  of  blood.     And  the  congregation  shall  deliver 
6  the  slayer  out  of  the  hand  of  the   revenger  of 

*  blood.'     What  a  pity  is  it,  that  a  law,  the  sum 
of  which  is  love  to   GOD,    and   our    neighbour; 
and  the  administration  of  which,  in  every  point 
of  view,  appears  so  well  calculated  to  promote 
the  liberty  and  happiness  of  mankind,  should  be 
so  universally  neglected  and  misunderstood. 

The  doctrine  of  the  kingdom  of  GOD,  seems 
to  have  been  as  universally,  and  as  much  mis- 
understood as  the  doctrine  of  the  Trinity;  and 
a  right  understanding  of  it  appears  to  be  no  less 
important.  The  term  kingdom  of  GOD,  like 
many  other  terms  in  scripture,  seems  to  admit  of 
various  acceptations;  for  this  term  appears  to 
mean  something  different,  or  the  same  thing  un- 
der different  circumstances,  when  used,  Mat. 
xxi.  43.  from  what  it  means,  1  Cor.  xv.  50. 

The  kingdom  of  GOD,  or  that  state  of  it, 
which  is  spoken  of  in  the  last  text,  appears  plain- 
ly to  mean  that  state,  arid  administration  of  the 
kingdom  of  Christ  and  of  GOD,  of  which  the 


Administered  by  CHRIST.  163 

raised  and  changed  saints  will  be  the  subjects. 
Let  us  view  the  passage,  I  Cor.  xv.  51).  9&. — 
c  Now  (his  I  say,  brethren,  that  flesh  and  blood 

<  cannot  inherit  the  kingdom  of  GOD;  neither 
'  doth  coiruption  inherit  incorruption.     Behold 

<  I     show  you    a   mystery;    we   shall    not    all 
1  sleep,  but  we  shall  all  be  changed  in  a  moment, 
f  in   the  twinkling  of  an  eye,  at  or  by  the  last 
(  trumpet;  for  it  shall  sound,  and  the  dead  shall 
'  be  raised  incorruptible,  and  we  shall  be  r.lians;- 
'  ed.9     What  is  revealed  of  the  nature  and  ad- 
ministration of   the    kingdom  of  GOD   in   this 
point  of  view,  is  well  suited  to  stimulate,  but  not 
to  direct  the  conduct  of  men,  in  the  present  state 
of  things;  the  direction  of  human  conduct,  must 
therefore  be  learned  from  the  nature  and  admin- 
istration of  that  state  of  the  kingdom  of  GOD, 
of  which  men  in  a  state  of  mortality  are  the  sub- 
jects; and    the    Lord  Jesus   Christ  appears   to 
speak  of  the  kingdom  of  GOD  in   this  point  of 
view,   when  he   said  unto  the  Jews,  Mat.  xxi. 
13.     <  Therefore  say  I  unto  you,  the  kingdom 
fc  of  GOD  shall  be  taken  from  you,  and  given  to 
£  a  nation  bringing  forth  the  fruits  thereof.' 

The  kingdom  of  GOD  here,  appears  plainly 
to  mean  that  rule,  authority,  and  power,  reveal- 
ed in  the  word  of  GOD,  the  administration  of 
which,  together  with  that  word,  was  committed 
to  the  people  of  Israel,  when  GOD  said  unto 
them,  Exod.  xix.  5,  6.  '  Now  therefore  if  ye 
6  will  obey  my  voice  indeed,  and  keep  my  cov- 
(  enant,  then  ye  shall  be  a  peculiar  treasure  unto 

*  me  above  all  people;  for  all  the  earth  is  mine. 
4  And  ye  shall  be  unto  me  a  kingdom  of  priests, 

•  and  a  holy  nation.     The  tribe  of  Juclah  pos- 


164  The  Ordinances  of  GOD. 

sessed  the  privileges  of  this  kingdom  longest,  ac- 
cording to  the  prophecy  of  Jacob,  Gen.  xlix.  10. 
'  The  sceptre  shall  not  depart  from  Judah,  nor 
'  a  lawgiver  from  between  his  feet  till  Shiloh 
'  come,  and  unto  him  shall  the  gathering  of  the 
'  people  be.'     But  as  all    privileges    are    to  be 
enjoyed  in  believing  (he  promises  of  GOD,  the 
Jews  lost  these  privileges,  when  they  were  bro- 
ken oft' for  their  unbelief;  and  when  the  Gentiles 
were  grafted  by  faith,  into  the  olive    tree  from 
which  the  Jews  were  broken  off,  the  privileges 
of  the  Jews  were  transferred  to  the  Gentiles  and 
then  they  bore  the  same  characters.     Thus,    we 
find   the  apostle    Peter,   when    writing  unto  be- 
lievers in  general,   who  were  chosen  according 
to  the  foreknowledge  of  GOD,  through  sactifica- 
tion  of  the   Spirit  unto  obedience;  of  whom  he 
says    that  in  time  past  they  were  not  a  people, 
being  as  sheep  going  astray;  these  having  become 
the  people  of  GOD  by  faith,  he  gives  them  the 
same  characters  that  were  formerly  given  to  the 
Israelites,  1  Pet.  ii.  9.     '  But  ye  are   a  chosen 
4  generation,  a  royal  priesthood,    a  holy   nation 
c  a  peculiar  people.'    From   what    this    apostle 
here  says  of  the  New  Testament  church,    it   is 
evident,  that  both  the  regal  and  sacerdotal  pow- 
er which  was  possessed  by  the  Old  Testament 
church,  was  transferred   to   the    New.     There 
was  indeed  an  alteration    made  in    the  mode  of 
the  administration  of  both,  especially  in   what 
related  to  the  priesthood;   but  no  essential  part 
of  the  administration    was   abolished;  nor   ever 
will,  till  the  ends  of  them  are    fully    answered, 
and  that  is  the  sanctification,  and  subjection  of 
all  things  to  GOD.     The  alteration    that    took 
place  in  the  law,  as  it  respected  the  priesthood, 


Administered  by  CHRIST.  16j 

appears  to  he  chiefly  this;  that  after  Christ  ap- 
peared as  the  Great  High  Priest  over  tiie  house 
of  GOD,  he  was  no  more  to  he  represented  on 
earth,  hy  any  single  person,  sustaining  the  char- 
acter of  high  priest  over  the  kingdom  of  GOD 
upon  earth,  as  Aaron  did;  that  all  the  typical  ac- 
tions and  things  which  represented  the  destruc- 
tion of  sin  and  the  perfection  of  holiness,  when 
these  things  were  perfectly  exhibited  in  the 
person  of  Christ,  behove  to  he  abolished;  and 
that  the  subjects  of  the  kingdom  of  GOO  are 
no  more  confined  to  a  family  or  tribe,  in  the 
choice  of  ecclesiastic  ministers,  but  are  free  to 
choose  and  appoint  persons  duly  qualified,  to 
the  oversight  and  charge  of  their  religious  con- 
cerns, of  whatever  nation,  kindred,  or  family 
they  may  be. 

The  alteration  that  took  place  in  their  law, 
respecting  the  administration  of  regal  power,  ap- 
pears to  consist  chiefly  in  the  exclusion  of  every 
person  from  the  throne  of  the  kingdom,  but 
Christ  alone;  and  the  enlargement  of  the  peo- 
ple's privileges,  with  security  against  their  be- 
ing oppressed  by  an  unlawful  dominion.  Tiie 
exercise  of  the  rule,  authority,  and  power  that 
belongs  to  the  kingdom  of  GOD,  or  the  ordi- 
nances of  religious  and  civil  government,  being 
the  administration  of  the  law  of  GOD;  must  be 
as  unchangeable,  and  perpetual  as  that  law, 
which  is  the  perfect  rule  of  righteousness.  The 
Lord  Jesus  Christ,  being  the  head  of  principal- 
ity  and  power,  or  rale  and  authority,  as  the 
words  might  be  read;  the  disciples  of  Christ  are 
to  acknowledge  no  other  head,  but  him  alone; 
either  in  matters  religious  or  civil.  They  must, 
therefore,  call  no  man  Lord,  nor  assume  Lord- 

Q 


166  The  Ordinances  o/Gou 

ship  over  others;  for  one  is  their  Lord  even 
Christ,  and  all  they  are  brethren.  So  that  no 
one,  whatever  office  he  may  hold  in  the  church 
or  in  the  state,  can  possess  more  than  a  minis- 
terial power,  or  be  considered  in  any  other  view 
than  the  servant  of  Christ,  and  of  the  church 
which  is  his  body;  or  the  minister  of  GOD,  and 
servant  of  the  people. 

The  advantage  that  would  result  from  a  right 
exercise  of  the  rule  and  authority,  revealed  in 
the  word  of  GOD,  are  set  forth  in  many  passa- 
ges of  the  sacred  records;  and  are  all  implied 
in  the  character  of  Christ  as  Priest  of  the  Most 
High  GOD,  the  King  tf  righteousness,  and  the 
.King  of  peace.  The  happy  consequences  that 
are  connected  with  the  right  exercise  of  this 
power,  is  set  forth  in  a  very  beautiful  and  ele- 
gant manner,  Isa.  i.  &6.  '  1  will  restore  thy 

<  judges  as  at  the  first,  and  thy  counsellors  as  at 

*  the  beginning;  afterward  thou  shalt  be  called 
4  the  city  of  righteousness,  the  faithful  city.?  Isa. 
Ix.  17,  18.  *  1  will  also  make  thine  officers  peace, 

*  and   thine  exactors    righteousness.     Violence 

<  shall  no  more  be  heard  in  thy  land,  wasting  nor 

*  destruction  within  thy  borders;   but  thou  shalt 
'  call  thy  walls  salvation,  and  thy  gates  praise.' 
2  Sam.  xxiii.  %,  3,  4.  <  The  Spirit  of  the  Lord 

*  spake  by  me,  and  his  word  was  in  my  tongue. 

<  The  GOD  of  Israel  said,  the  Rock  of  Israel 

*  spake  to  me.     He  that  ruleth  over  men  must  be 

<  just,  ruling  in  the  fear  of  GOD.     And  he  shall 
'  be  as  the  light  of  the  morning,  when  the  sun 
4  riseth,   even   a    morning    without   clouds,  as 
6  the  tender   grass    sprin^eth  out  of  the  earth 

<  by  a  clear   shining  after  rain.'     The   last  of 


Administered  by  CHRIST.  167 

these  verses  would,  I  think,  be  more  literally 
read  thus: 


He  that  ruleth  in  Adam*  (should  be)  just, 

Killing  in  the  fear  of  GO  I); 

Then — (the  exercise  of  rule  would  be,) 

As  the  light  of  the  morning, 

The  sun  rising  (in)  a  morning  without  clouds, 

Shining  after  rain  (on)  the  bud  of  the  earth. 

That  righteousness,  peace,  prosperity,  and 
safety  may  be  expected  as  native  consequences 
of  the  restoration  of  judges,  counsellors,  officers, 
and  exactors,  according  to  the  promise  of  GOD, 
is  abundantly  evident  from  these  passages  of 
Isaiah's  prophecy  that  have  been  quoted;  and 
all  who  inherit  the  promises  of  GOD,  must  in- 
herit them  through  faith,  manifested  by  obedi- 
ence to  his  precepts.  Agreeable  to  this  the  last 
words  of  David  declare,  that  justice  or  rigteous- 
ness,  and  the  fear  of  GOD,  are  necessary  quali- 
fications in  every  one  that  rules  over  men;  and 
they  also  declare,  that  when  rule  is  thus  admi- 
nistered, it  will,  be  like  the  light  of  the  morn- 
ing, defuse  joy  and  gladness  in  the  hearts  of 
those  who  shall  enjoy  it,  and  make  righteous- 

*  The  word  Jldam  occurs  here;  and  in  sundry  other 
places  of  Scripture.  I  apprehend,  in  the  same  sense, 
that  the  word  Jacob  and  Israel  frequently  occur;  that  is 
the  name  of  the  person  is  put  for  his  posterity.  And,  in 
this  place  it  shows;  that  the  precepts  of  the  law,  res- 
pecting rulers,  are  as  universally  obligatory  as  the  law 
itself:  that  is,  that  all  the  seed  of  Jldam  are  obliged,  by 
the  authority  of  GOD,  to  observe  them. 


168  The  Ordinances  of  GOD 

ness  and  peace,  spring  up  before  all  people*, 
as  the  bud  of  the  earth  is  made  to  spring  up,  by 
the  shining  of  the  sun  in  a  morning,  without 
clouds,  after  rain. 

That  the  kingdom  of  GOD  will  prevail  over 
all  the'  earth,  and  that  all  nations,  and  all  nature 
will  feel  the  benign  influence  of  its  government, 
is  emphatically  set  forth  in  the  book  of  Psalms. 
I  shall  give  what  I  think  a  literal  translation  of 
the  following  passages: 

Psal.  ixxxv.  11,  13,13. 

11.  Truth  shall  spring  from  the  earth, 
When  justice  or  righteousness 

Hath  been    made   to   look    down   from  the 
heavens. 

12.  Moreover  Jehovah  will  give   what  is  good, 
And  our  land  shall  yield  its  increase. 

13.  Justice  shall  go  before  his  face, 
And  shall  set  in  the  way  of  his  steps. 

Fsal.  xcvi.  10.  13. 

10.  Say  ye  among  the  nations,  Jehovah  is  king, 
Yea  the  world  shall  be  established, 

It  sh-ill  not  hp  removed; 
He  shall  judge  the  peoples 
\Vith  the  greatest  uprightness. 

11.  The  heavens  shall  rejoice, 
And  the  earth  shall  be  glad, 

1  he  sea  shall  shout,  and  the  fulness  thereof; 
18.  The  fields  shall  rejoice  and  all  that  is  therein, 

Then  all  the  trees  of  the  world  shall  sing; 
13.  Before  the  face  of  Jehovah  when  hecometh, 

For  he  cometh  to  judge  the  earth; 

He  will  judge  the  world  with  justice, 

And  the  peoples  with  his  truth. 

*  Isa.  xlv.  8.  andxli.  11. 


Administered  by  CHRIST.  169 

Jehovah  reigning,  the  earth  sliall  rejoice; 
The  multitude  or  islands  shall  be  glad. 

Psal.  \cviii.  0.  9. 

With  trumpets  and  the  sound  of  the  cornet, 
Make  ye  a  joyful  sound, 
ISefnre  the  face  of  Jehovah  the  king. 
The  sea  shall  roar,  and  its  fulness, 
The  world  and  them  that  dwell  in  it; 
The  floods  shall  clap  hands  together, 
The  mountains  shall  rejoice; 
Before  the  face  of  Jehovah, 
When  he  cometh  to  judge  the  earth. 
He  shall  judge  the  world  with  righteousness, 
And  the  peoples  with  the  greatest  uprightness. 

What  is  held  forth  in  these  passages,  as  cause 
of  universal  joy,  has  never  yet  taken  place  in  the 
e.u'th;  hut  must  certainly  take  place  in  due  time, 
wilh  the  accomplishment  of  many  other  promis- 
es, such  as,  Isa.  xi.  9.  '  The  earth  shall  be  full 
4  of  the  knowledge  of  the  Lord  as  the  waters 
'  over  the  the  sea.'  And  Zech.  xiv.  9.  6  The 
'  Lord  shall  be  king  over  all  the  earth;  in  that 
'  day  there  shall  be  one  Lord,  and  his  name  one/ 
These  promises  can  only  receive  their  accom- 
plishment, by  ail  nations  becoming  obedient  to 
the  gospel  of  QOI).  which  was  preached  among 
all  nations  for  that  end,  Jiom.  i.  ;i.  and  16.  26. 
And  their  ceasing  to  exercise  Lordship  over 
one  another,  or  to  acknowledge  any  to  be  Lord, 
but  Christ,  the  one  Lord,  by  whom  are  all 
things. 

Though  the  gospel,  or  good  message  of  the 
kingdom,  was  preached  by  Christ  and  his  apos- 
tles; yet  that  kingdom  has  hitherto  remained 


170  The  Ordinances  of  GOD 

like  a  grain  of  mustard  seed  under  ground;  and 
the  powers  of  the  world,  like  great  weeds  spring- 
ing up,  have  not  only  obstructed  its  growth,  but 
made  in  a  great  measure  to  be  forgotten.  But 
when  Jehovah  comes  to  judge  the  earth,  when, 
the  Lord  at  his  right  hand  shall  strike  through 
kings  in  the  day  of  his  wrath*;  then  the  horn  of 
David  will  budf,  and  the  seed  of  the  kingdom  of 
GOD  will  begin  to  spring  forth  in  all  its  parts, 
and  increase  till  it  become  a  great  tree,  affording 
a  pleasant  and  safe  habitation  under  its  branches. 
The  kingdom  of  GOD,  which  is  governed  by 
Jesus  Christ,  and  given  to  him  of  the  Father, 
with  all  power  in  heaven  and  earth,  is  repre- 
sented in  Scripture  by  various  similitudes;  and 
they  all  concur  to  show,  that  it  is  to  rise  from 
a  small,  obscure,  and  afflicted  state;  to  a  state, 
great,  perspicuous,  and  prosperous.  While  the 
church  or  witnesses  of  Jesus,  are  in  the  midst 
of  the  kingdoms  of  this  wrorld,  and  under  their 
power;  they  can  no  more  be  said  to  enjoy  the 
privileges  of  the  kingdom  of  GOD,  to  the  full 
extent  of  the  promises,  as  they  relate  to  the  life 
that  now  is;  than  the  seed  of  Abraham  could  be 
said  to  enjoy  the  privileges  of  the  covenant  of 
circumcision  to  the  full  extent  of  the  promises 
relative  to  outward  privileges,  during  the  time 
of  their  sojourning  in  Canaan  and  Egypt.  As 
the  afflicted  state  of  the  faithful,  was  immediate- 
ly to  take  place,  with  the  commencement  of  the 
new  covenant  dispensation,  and  was  to  be 
of  a  much  longer  continuance  than  the  bondage 
of  Abraham's  seed  in  Egypt;  the  doctrine  of 
Christ,  and  his  apostles,  was  adapted  chiefly, 

*  Psal.  ex,  5.  f  Psal.  cxxxii.  17. 


Administered  by  CHRIST.  171 

and  in  the  first  instance,  to  fortify  their  minds 
against  the  various  trials  and  discouragements 
they  had  to  meet  with. 

And  that  they  might  patiently  endure  these 
tribulations,  trials,  and  afflictions,  the  hope  of 
glory  in  the  life  to  come,  was  not  only  held  forth 
in  the  clearest  manner:  hut  also  intimation  given, 
that  after  they  had  su  tie  red  a  while,  the  adver- 
sary that  so  violently  opposed,  and  persecuted 
them,  would  he  bruised  under  their  feet.  Rom. 
xvi.  SO.  <  And  the  GOD  of  peace  shall  bruise 
6  Satan  under  your  feet  shortly.'  This  bruising 
of  Satan,  will  begin  to  appear  when  the  kins;  of 
saints  shall  take  to  him  his  great  power  to  reign, 
that  he  may  deliver  his  subjects  from  the  hands 
of  all  their  enemies  (a);  when  the  faithful  fol- 
lowers of  the  Lamb  shall  stand  in  safety  upon 
mount  Zion,  (b)  with  him,  whom  GOD  the  Fa- 
ther hath  set  or  anointed  king  (c)  upon  that  mount 
of  his  holiness;  and  when  they  shall  sing  a  new 
song  before  the  throne  (rf),  for  the  victory  obtain- 
ed  by  his  right  hand  and  holy  arm  (e).  Which 
comfortable  events,  it  is  hoped,  are  not  very  dis- 
tant. And  the  victory  of  the  saints  on  earth  over 
Satan  will  appear  most  evident,  when  the  kings 
of  the  earih  and  their  armies,  who  have  delight- 
ed in  war,  and  spread  desolation  and  death 
among  the  nations,  shall  be  all  cut  off  by  the 
sword  of  him  who  is  King  of  kings;  and  Lord 
of  lords,  and  whose  name  is  called  the  word  of 
GOD  (/).  When  Satan  is  thus  bound  (g),  by 
the  suppression  of  his  agents  of  oppression  and 

(«)  Luke  i.47.  (6)  Rev.  xiv.  1.  (c)  Psal.  ii.  6.  (r/) 
Rev.  xiv.  3.  (e)  Psal.  xcviii.  1.  (/)  Rev.  xix,  11.  21. 
(-)  Rev.  xx.  1,  2. 


172  The  Ordinances  of  GOD 

cruelty,  the  kingdom  of  GOD  will  appear  on 
earth  in  its  true  character;  and  the  anointed  Sa- 
viour, who  by  the  Father's  appointment,  is  a 
priest  upon  his  throne,  will  then  appear  to  he 
indeed  the  eminent  Idng  of  righteousness,  the 
Icing  of  peace,  and  priest  of  the  Most  High  GOD, 
by  the  administration  he  will  manifest  through 
his  saints  who,  as  it  is  said,  Rev.  xx.  6.  <  Shall 
'  be  priests  of  GOD,  and  of  Christ,  and  shall 
6  reign  with  him  a  thousand  years.*  All  the 
ends  of  the  earth  having  then  remembered  and 
turned  unto  Jehovah,  and  he  having  taken  them 
all  as  his  inheritance,  they  will  ihen  enjoy  an 
abundant  peace,  under  the  reign  of  Christ,  and 
the  administration  of  his  saint?;  which  may  be 
of  much  longer  continuance  than  literally  a  thou- 
sand years.  For  though  we  should  not  take  each 
day  for  a  year  in  this,  as  is  generally  done  in 
other  places  of  the  book  of  Revelation,  yet  the 
frequent  use  ofthe  word  thousand,  such  as  that 
of  (iOD  visiting  iniquity  unto  three  or  four  gen- 
erations, but  showing  mercy  unto  thousands; 
which  seems  intended  to  point  out  the  immensity 
of  his  mercy  above  the  visitations  of  his  anger; 
even  this  use  of  the  expression,  with  several 
other  reasons  that  might  be  assigned,  may,  I 
think,  lead  us  to  consider,  that  happy  state  of 
the  world,  as  far  exceeding  a  thousand  years,  if 
it  do  not  extend  to  three  hundred  and  sixty-five 
thousand. 

When  our  thoughts  are  at  any  time,  or  by  any 
occasion,  turned  to  a  contemplation  of  the  infinite 
goodness,  absolute  holiness,  and  boundless  love 
of  GOD;  a  question  very  readily  rises  in  our 
mind,  namely,  How  could  sin  and  misery  take 
place  ia  the  creation  and  under  the  government 


Administered  by  CHRIST.  173 

of  a  being  infinitely  powerful,  wise,  holy,  and 
good?  To  give  a  full  answer  to  this  question, 
would  open  a  field  too  wide,  and  present  intrica- 
cies too  difficult  to  be  here  investigated:  I  shall 
therefore  only  say,  that  the  sin  and  misery  that 
has  taken  place  in  the  creation,  does  not  appear 
from  any  evidence  of  Scripture  or  reason,  to  have 
taken  place,  because  of  any  predestinating  de- 
crees of  GOD;  but  from  the  abuse  of  that  liberty 
of  choice,  with  which  GOD,  in  a  consistency 
v.'ith  his  infinite  goodness,  saw  fit  to  endue  ra- 
tional nature.  And  (he  continuance  of  that  li- 
berty, though  the  misery  of  the  creature  may 
thereby  be  lengthened  in  duration,  beyond  what 
it  might  be,  should  GOD  deprive  the  creature  of 
that  property;  is  as  consistent  with  his  most  ten- 
diT  mercy,  as  it  would  be  consistent  with  the 
compassion,  and  most  tender  feelings  of  a  phy- 
sician, to  suffer  his  patient  to  continue  longer  in 
pain  than  he  might  do,  should  he  cut  off  some 
infected  member,  when  he  knows,  that,  at  last, 
he  can  restore  his  patient  to  perfect  soundness, 
without  depriving  him  of  any  of  his  parts. 

All  the  perfections  of  GOD  the  Father,  and 
Jesus  Christ  his  only  begotten  Son,  receive  a 
most  glorious  display  in  that  mediatory  dispen- 
sation, which  the  Father  is  administering  by 
Christ:  and  the  nature  of  that  administration  is 
most  merciful,  and  the  end  of  it  most  glorious. 
A  few  farther  considerations  of  the  laws  and  or- 
dinances which  are  committed  to  men,  to  regu- 
late and  stimulate  their  conduct  in  this  life,  may 
perhaps  lead  us  to  a  clearer  view  of  the  nature 
and  design  of  the  mediatory  dispensation. 

As  the  law  which  was  given  in  the  hand  of  a 


174  The  Ordinances  of  GOD 

Mediator,  was  delivered  in  two  tables,  so  it  is 
administered  in  two  ordinances;  the  one  respect- 
ing the  spiritual,  and  the  other,  the  outward  con- 
cerns of  mankind. 

"When  these  ordinances  are  enjoyed,  the  stron- 
gest motives  to  holiness  are  held  forth,  that  can 
arise  from  hope  and  fear,  both  as  to  the  life  that 
now  is,  and  that  which  is  to  come;  for  he  that 
doth  what  is  good  shall  have  prsKe  of  the  same, 
fivm  the  rulers  that  are  appointed  under  GOD; 
but  if  he  do  evil,  he  may  be  afraid;  for  the  ruler 
is  I.e  minister  of  GOD,  to  execute  wrath  on  him 
that  doth  evil.  And  the  hope  of  eternal  life  is 
held  forth  to  every  one  that  worketh  good;  but 
tribulation  and  anguish,  to  every  one  that  doth 
evil.  These  ordinances  are  frequently  corrupt- 
ed, and  false  ordinances  have  hitherto,  for  (he- 
most  part,  been  substituted  in  their  place,  espe- 
cially that  ordinance  that  respects  the  outward 
concerns  of  men;  so  that  the  benefits  arising  from 
a  right  administration  of  the  second  table  of  the 
law,  has  been  but  little  known  by  the  experience 
of  any  nation  as  yet.  But  thorc  must  be  a  fit- 
ness in  every  ordinance  of  GOD  for  accomplish- 
ing the  end  for  which  it  is  ordained;  and  when 
these  two  ordinances  are  rightly  administered, 
they  must  tend,  in  a  very  efficacious  manner,  to 
work  in  the  heart  a  love  to  GOD  and  our  neigh- 
bour. The  great  causes  of  our  alienation  from 
GOD,  and  enmity  to  him,  are  our  ignorance  of 
his  character,  and  indulging  wicked  works;  and 
the  right  administration  of  his  ordinances,  and 
the  just  exercise  of  the  discipline  that  belongs  to 
each,  is  peculiarly  suited  to  remove  our  igno- 
rance, and  restrain  our  evil  propensities.  Both 


Administered  by  CHRIST.  175 

ordinances  must  therefore,  when  enjoyed  and  ad- 
ministered according  to  the  appointment  of  GOD, 
have  a  poweri'ui  tendency  to  reconcile  the  mind 
to  GO  I),  and  restore  the  heart  to  his  love.  And 
as  the  right  administration  of  these  ordinances,  es- 
pecially that  which  respects  the  second  tahle  of 
the  law,  would  remove  oppression  and  slavery, 
and  restore  all,  as  children  of  the  same  family, 
to  the  enjoyment  of  their  just  inheritance;  it 
would  tend  much  to  make  them  all  love  as  bre- 
thren, and  seek  to  promote  each  others  pros* 
perity. 

There  is  also  a  general  manifestation  of  the 
divine  character,  in  that  light  that  flows  from 
Christ,  who  says  himself,  that  he  is  the  light  of 
the  world;  for  the  light  that  is  in  him,  is  said  to 
be  the  true  light  that  lighteth  every  man  that 
cometh  into  the  world.  This  light  may  be  pre- 
served among,  and  communicated  to  those  who 
enjoy  not  Scripture  revelation;  by  one  genera- 
tion informing  another,  of  what  they  retain  of 
the  primitive  revelation  that  GOD  gave  of  him- 
self to  the  Patriarchs,  and  the  intercourse  the 
nations  have  had  with  those  who  have  known 
Scripture  revelation.  And  there  is  also  a  gene- 
ral discipline  to  which  all  men  are  subject,  from 
the  relation  they  stand  in  to  this  system  of  na- 
ture, and  to  one  another  in  general;  that  is,  the 
diseases,  and  death  to  which  they  are  liable  by 
the  present  state  of  material  nature;  and  the  op- 
position and  violence  they  often  suffer  from  each 
other,  from  the  depraved  state  of  rational  nature, 
in  the  present  state  of  things. 

All  these  also,  under  the  gracious  and  merci- 
ful administration  of  Christ,  are  often  made  sub- 


176  The  Ordinances  of 

servient  to  the  most  valuable  ends;  for  the  man 
is  said  to  be  blessed,  whom  he  chastens,  and 
makes  to  learn  his  law;  and  the  Psalmist  says, 
'  It  was  good  for  him  that  he  had  been  afflicted.' 
"VVe  are  also  informed,  tieb.  xii.  6.  10.  '  That 
'  whom  the  Lord  loves,  he  chastens,  and  scourg- 
'  eth  every  son  that  he  receiveth;  and  that  lie 
*  chastens  us  for  our  profit,  that  we  might  be 
»  partakers  of  his  holiness.'  The  present  dis- 
pensation is  therefore  very  merciful  in  its  nature; 
and  if  GOD  be  at  any  time  willing  to  show 
wrath,  and  make  his  power  known,  it  is  after  he 
hath  born  in  much  long- suffering  the  vessels  of 
wrath,  who  by  abusing  his  goodness,  and  de- 
spising his  chastening,  are  fitted  to  destruction. 
And  as  the  nature  of  this  dispensation  is  most 
merciful,  the  end  thereof  is  most  excellent  and 
glorious;  for  the  end  of  this  dispensation,  as  it 
respects  mankind  in  this  life,  is  the  reconcilia- 
tion of  their  hearts  to  GOD,  that  they  may  walk 
with  him  in  newness  of  life,  and  partake  of  the 
excellent  glory  o<  his  kingdom,  or  that  state  of  it 
that  shall  be  manifested  in  the  life  to  come. 

If  we  attend  to  the  scripture  account  of  GOD's 
dealing  with  men,  we  will  find  that  the  revela- 
tion given  to  Adam,  immediately  after  the  fall, 
equally  respected  all  his  posterity;  so  that  they 
were  all  upon  an  equal  footing  of  acceptance 
with  GOD,  upon  their  being  equally  obedient; 
for  there  is  no  respect  of  persons  with  him.  And 
GOD  himself  condescended  to  admonish  Cain, 
and  encouraged  him  to  obedience  from  the  hope 
of  acceptance,  if  he  did  dwell.  The  covenant 
made  with  iNoah,  again  included  all  mankind; 
and  the  most  effectual  means  appear  to  have 


.  id m  i n  late  red  by  ( '  i  in i h i .  177 

been  used,  to  check  idolatry  and  hn morality,  that 
were  consistent  with  natural  liberty,  and  the  na- 
ture oi'  (be  dispensation  under  winch  mankind 
are  placed  in  this  life.  Kven  extraordinary 
means  were  used  to  check  idolatry  at  the  build- 
in:;  of  H:ibel,  and  to  check  immorality  in  the  de- 
struction of  Sodom  and  the  neighbouring  cities, 
who  appear  to  have  been  most  grossly  corrupted. 
And  when  all  these  means  that  GOD  had  used, 
fiuled  to  prevent  the  general  apostasy  of  the  na- 
tions, he  called  Abraham,  and  appointed  his  seed 
to  be  a  first  born  people,  a  a  kingdom  of  priests, 
b  that  they  might  be  his  witnesses  to  the  nations 
that  Jehovah  was  GOD  c;  and  they  were  set  in 
the  midst  of  the  nations  d,  that  the  nations  behold- 
ing their  order,  the  excellency  of  their  laws,  and 
'the  advantages  of  the  privileges  they  enjoyed; 
•ill  the  people  of  the  earth  might  know  the  na.ne 
of  Jehovah,  and  be  disposed  to  fear  him,  as  did 
his  people  Israel  e.  And  the  love  of  GO!)  to  me 
world  in  general,  was  still  more  manifested,  in 
sending  his  Son.  that  whosoever  b-'lieveth  in 

^  / 

him  might  not  perish,  bnt  have  Aioniari  life;  for 
he  sent  noi  his  8on  into  the  world  to  condemn  the 
world,  but  that  the  world  through  him  might  be 
saved/.  \Ve  have  also  the  declaration  of  Jeho- 
vah, that  he  hath  no  pleasure  hi  the  death  of 
him  that  dieth  £,  and  his  most  solemn  oath  h; 
for  he  says,  *  As  1  live,  saith  the  Lord  GOO.  I 
6  have  no  pleasure  in  the  death  of  the  wicked.' 

a  Exod.  iv.  23.  b  TCxod.  xix.6.  c  Isa.  xliii.  10.  12 
d  E/ek.  v.  5.  f  1  Kin^s  viii.  41.  43.  aii'l  2  Chr.  iv.32. 
.j->  /'  ,Jo!iu  iii.  16.  17.  g  Ezek.  xviii.  32.  h  Kzek. 
\\xiii.  11. 

II 


178  Th  e  Ordi  mi  n  ces  of  G  OD 

It  therefore  appears  evident,  that  none  of  the 
children  of  men  perish  by  the  will  of  HOD,  or 
for  want  of  a  provision  made  to  prevent'  their 
perdition;  but  by  the  abuse  of  that  liberty  of 
choice,  and  freedom  of  action,  which  when  used 
aright,  will  give  the  highest  dignity  and  perfec- 
tion to  their  obedience  and  felicity.  But  though 
every  thing  hath  been  done,  that  infinite  wisdom 
and  power  could  do  to  prevent  the  perdition  of 
men,  without  destroying  their  liberty,  or  altering 
the  nature  of  this  dispensation,  and  yet  many 
will  perish  in  their  sins;  it  would  be  unreason- 
able and  unscriptural  to  suppose,  that  the  will 
of  GOD  shall  be  finally  frustrated,  or,  that  the 
Mediatory  administration  should  fall  short  of 
effecting  the  purpose  of  GOD  the  Father,  in  any 
one  article. 

As  GOD  the  Father  created  all  tilings  by  Je- 
sus Christ  a;  so  he  upholds  all  things  by  him  b. 
And  all  things  are  delivered  into  his  hand,  as  he 
himself  testifies,  Jill  things  are  delivered  unto 
me  of  my  Fattier  c9  As  Jesus  knew  that  the  Fa- 
ther  had  given  all  things  into  his  hand,  d,  he 
tells  us,  this  is  the  Fathers  will  who  hath  sent 
me,  that  all  which  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it  up  again  at  the 
last  day  e.  We  are  also  informed,  that  GOD 
will  have  all  men  to  be  saved,  f.  that  he  is  not 
willing  that  any  should  perish,  g.  Agreeable  to 
this,  we  are  also  informed,  that  the  GOD  and 
Father  of  our  Lord  Jesus  Christ  purposed  in 
himself,  that  in  the  dispensation  of  the  fulness 

a  Eph.  iii.  9.  b  Heb.  i.  3.  c  Mat.  xi.  27.  d  John 
xili.  3.  e  John  ?i.  39,  / 1  Tim.  ii.  4*  g  2  Peter  iii.  9. 


Administered  by  CHKIST.  179 

of  the  times,  he  might  gather  together  in  one,  all 
things  in  or  by  Christ,  both  which  are  in  Ih>urt'n, 
and  which  are  on  earth ,  even  in  him.*  Since, 
therefore,  it  13  the  declared  will  and  purpose  of 
GOD,  that  nothing  should  he  finally  lost,  but 
that  all  should  he  saved  at  last,  and  gathered  to- 
gether under  one,  head,  in  Christ:  we  have  cause, 
to  conclude,  that  the  Mediatory  administration, 
or  the  kingdom  of  GOD,  will  continue  long  after 
(lie  general  judgment.  For  the  government  of 
this  kingdom  being  laid  on  the  shoulder  of  Chris? t| 
he  must  reign  through  all  ages,  until  all  his  en- 
emies he  put  under  his  feetf,  and  become  sub- 
ject to  him§;  and  when  death  is  destroyed,  and  all 
things  subject  to  him,  as  he  is  subject,  to  the  Fa- 
ther, then,  and  not  till  then,  will  the  kingdom  be 
delivered  up,  and  all  rule,  authority,  and  power 
put  down,  tint  GOD  may  he  all  in  a!!!;. 

In  the  last  book  of  the  New  Testament,  which 
is  called  the  Revelation  of  Jesus  Christ,  which 
GOD  gave  unto  him,  to  show  unto  his  servants 
tilings  which  must  shortly  come  to  pass:  we  have 
a  representation,  not  only  of  the  various  states 
of  the  Kingdom  of  GOD  upon  earth,  from  the 
Apostolic  age  to  the  general  judgment,  but  also 
some  account  of  that  state  of  his  kingdom,  that 
will  succeed  the  general  resurrection  and  judg- 
ment of  the  dead,  small  and  great. 

That  the  two  last  chapters  of  Revelation,  re- 
late not  to  the  reign  of  the  saints  on  earth,  or  to 
any  state  of  the  kingdom  of  GOD  on  this  earth, 
will,  I  think,  appear  evident  from  the  following 
considerations. 

*  Eph.  i.  3.  9,  10.  t  Isa.  ix.  6.  J  1  Cor.  xv.  25.— 
§  1  Cor.  xv.  2§.  ||  1  Cor.  xv.  24.  28. 


180       The  future  Dispensations  of  GOD 

1.  The  Apostle  says,  Rev.  xxi.  1.     I  saw  a 

*  new  heaven,  and  a  new  earth;  for  the  first  heav- 
'  en  and  the  first  earth  were  passed  away;  and 

<  there  was  no  more  sea.'  fl  his  must  be  descrip- 
tive of  a  state  after  the  general  judgment,  for  the 
sea  continues  till  then,  when  it  is  to  give  uy  the 
dead  in  it.  Rev.  xx.  13. 

2.  it  is  a  state  in    which  there  are  no  tears, 
nor  death,   nor  sorrow,   nor  crying,   nor  pain, 
liev.  xxi.  4.     <  GOD  shall  wipe  away  all  tears 
'  from   their  eyes,   and  there  shall   he  no  more 
4  death,  neither  sorrow,  nor  crying,  neither  shall 
{  there  he  any  more  pain;  for  the  former  things 

<  are  passed  away.'     This  description  can  agree 
to  no  state  of  mankind  on  this  earth,  while  cor- 
ruption and   mortality   remains;    and   therefore 
seems  descriptive  of  the  state  of  the  subjects  of 
the  kingdom  of  GOD,  when  this  corruptible  shall 
have  put  on  incurruption,  and  this  mortal  shall 
have  put  on  immortality. 

3.  The  holy  city,  by  which  this  state  of  the 
kingdom  of  GOD  is  represented,  hath  no  temple 
therein,  Rev.  xxi.  23.     (  I  saw  no  temple  there- 
1  in;  for  the  Lord  GOD  Almighty  and  the  Lamb, 

*  are  the  temple  of  it.?     Whereas  a  temple  was 
seen,  and  particularly  described  in  the  holy  city, 
that  the  prophet  Ezekiel  saw  which  represents 
the  happy  state  of  the  church,  or  kingdom   of 
GOD,  in  the  latter  days,  when  Jehovah  shall 
have  brought  again  his  people  from  all  their  dis- 
persions, and  when  he  will  hide  his  face  from 
them  no  more;  having   poured   his  spirit  upon 
them  in  an  abundant  measure.     The  vision  that 
Eztkiel  saw,  which  is  recorded  from  the  begin- 
ning of  the  fortieth  chapter  to  the  end   of  the 


Admiriietered  %  CHIIIST.  181 

honk,  has  a  manifest  reference  to  flio  latter  times 
cf  (he  kingdom  of  GOD  upon  this  earth;  for  it  5s 
evident,  thai  prophecy  has  not  yet  h»vn  suvo 
plished.  And  there  being  such  a  difference  be- 
tween the  city  seen  hy  Kzekiel,  and  that  seen  by 
the  Apostle  John,  shows  that  they  refer  to  dif- 
ferent state*  of  the  kingdom  of  GOD. 

1.  In  this  state  there  is  to  be.  no  revolution  of 
day  and  night,  for  it  is  said,  Hev.  xxi.  '£5. — 
*  There  shall  be  no  night  there.'  And  as  day 
and  night  was  promised  to  continue  while  the 
earth  remains,  Gen.  viii.  22.  it  must  be  a  slate 
that  succeeds  the  passing  away  of  this  earth, 
when  it,  with  the  works  thereof,  shall  be  burnt 
op. 

#.  No  impure  or  defiling  thing  can  enter  this 
city,  or  the  state  signified  by  it:  for  ilev.  xxi. 
37.  '  There  shall  in  no  wise  enter  into  it,  any 
'  thing  that  defileth,  or  worketh  abomination,  or 
f  a  lie;  but  they  that  are  written  in  the  Lamb's 
'  book  of  life.'  This  cannot  agree  to  the  reign 
of  the  saints,  during  the  thousand  years  that  Sa- 
tan is  to  be  bound;  for  some,  or  rather  many,  it- 
seems,  \vbo  have  entered  into,  and  enjoyed  the 
privileges  of  that  state,  will  be  deceived  to  work 
wickedness  after  Saian  is  loosed. 

0.  In  this  state,  there  is  to  be  no  more  curse.. 
Rev.  xxii.  3.  Whereas,  after  the  highest  per- 
fection; the  kingdom  of  GOD  is  to  arrive  at  on 
this  earth,  both  the  earth  and  all  upon  it,  that 
are  not  found  written  in  thr>  book  of  life,  will  be 
condemned  to  a  dreadful  curse;  the  lake  of  fire 
and  brimstone,  that  Aiouian  destruction,  which 
is  the  second  death.  From  which  it 


182         The  future  Dispensations  of  GOD 

that  this  state  reaches  beyond  the  burning  of  the 
earth,  and  all  the  effects  of  the  curse  denounced 
upon  the  wicked,  when  they  are  consigned  to 
Aionian  punishment. 

7.  In  the  millenial  state,  the  saints  are  caid  to 
reign  a  thousand  years,  llev.  xx.  6.  But  in  this 
state  they  are  to  reign  unto  the  ages  of  the  ages, 
Kev.  xxii.  5. 

Now  it  will,  I  think,  appear  evident  from  a 
due  consideration  of  the  particulars;  that  what  is 
recorded  from  the  beginning  of  the  21st,  to  the 
end  of  the  5th  verse  of  the  22d  chapter  of  Rev- 
elation, respects  that  state  of  the  kingdom  of 
GOD  which  will  succeed  the  general  judgment;, 
and  though  there  be  but  little  said  of  this  state 
of  things,  yet  from  the  events  to  be  accomplished 
therein,  and  the  words  by  which  its  duration  is 
expressed,  it  appears  to  be  a  state  which  will  be 
of  immense  duration,  compared  with  all  that 
goes  before  it.  The  events  to  be  accomplished' 
in  this  state  are  the  quickening  a,  subjecting  /;, 
and  reconciling  c,  of  all  things  to  GOD;  their 
deliverance  from  the  bondage  of  corruption  d,  and 
union  under  one  head  in  Christ  e;  so  that  every 
creature  in  Heaven,  on  earth,  under  the  earth, 
and  in  the  sea,  shall  harmoniously  join,  in  say- 
ing, fy  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb,  unto  the  ages  of  the  ages. 
The  words  by  which  the  duration  of  this  state  of 
•things  is  expressed  are  *«s  «t«vas  twatww  ^^j  very 
improperly  rendered,  ever  and  ever;  for  both 

a  1  Tim.  vi.    13.     b  1   Cor.   xv.  28.     Heb.  ii.  8 . 

c  Cel.  i.  20.     d  Rom,   riii.  21.     e  Eph.   i.  10.     f  Rev. 

-v.  13. 


Administered  Inj  CHRIST.  183 

the  nouns  and  articles  an1  plural:  so  that,  if  <»"»< 
signifies  eternity,  as  is  frequently  supposed  to 
do,  tlu1  words  should  he  the  eternities  of  the 
eternities.  Hut  that  would  be  as  absurd  to  sup- 
pose a  plurality  of  infinites;  for  if  eternity  signi- 
fies infinite  duration,  th^re  can  lie  no  more  but 
one  eternity.  It  therefore  appears  evident,  that 
eternal,  and  for  ever,  are  not  proper  translations 
of  the  tireek  words  au^to5  an,]  O.MV.  We,  per- 
haps, have  not  any  words  in  English  that  pro- 
perly express  the  force  and  meaning  of  these 
words;  hut  their  force  and  meaning  may  be 
known  from  their  use  in  the  Scriptures.  The 
words  awn  and  aionios  are  frequently  used  for 
the  Hebrew  word  oty  or  ^v  by  the  LXX,  in 
their  translation  of  the  Old  Testament  into 
Greek. 

The  leading  idea  of  the  Hebrew  word  gnolem 
is  to  hide  or  conceal;  in  this  sense,  it  occurs, 
Levit.  iv.  12.  and  v.  2.  and  xx.  4.  Deut.  xxii. 
1.  3,  4.  Lam.  iii.  56.  as  a  noun,  it  signifies  a  se- 
cret or  hidden  thing.  Job  vi.  If),  and  xi.  6. 
Ps:tl.  xliv.  2*.  And  when  applied  to  time  it 
signifies  such  a  portion  or  portions  of  duration  as 
are  hidden  from  man,  such  as  the  time  of  man's 
life  in  this  world,  the  duration  of  the  Mosaic 
dispensation,  the  duration  of  this  world,  and  the 
duration  of  the  mediatory  kingdom.  It  appears 
to  be  applied  to  the  time  of  matvs  life  in  this 
world,  Hxod.  xxi.  6.  Where  the  servant  is 
said  to  serve  his  master  as?S  fr  %nolen9  to  hidden 
duration,  or  to  the  age.  The  LXX  express  it 
thus  eis  ton  aiona,  unto  the  as;e.  The  apostle 
Paul  se^ms  to  use  the  word  aionion  in  the  same 
sen«p,  Philem.  xv.  It  appears  to  be  applied  to 
the  Mosaic  dispensation^  !Num.  x.  8,  where  the 


184       The  future  Dispensations  of  GOD 

blowing  of  trumpets  by  the  priests,  the  sons  of 
Aaron,    is  said    to    be  an  ordinance  or   statute 
gnoulem  which  the  seventy  call  aionion.     1  "lie 
priesthood  of  Aaron  is  also   called   a  gnoulem 
priesthood,  Ex<  d.  xl.  15.  and  Num.   xxv.     13. 
where  the  seventy  use  the  words  <"««*  and  <"«*<». 
This  word  is  applied    to   the    duration    of  the 
earth,  Psal.  Ixxviii.  7'H.  and  cv.  5.     This  word 
is  also  applied  to  the  kingdom  of  GOD,  hut  in  a 
plural  form,  Psal.  cxlv.  13.    *  Thy  kingdom  is 
6  a  kingdom  of  all  ages.'     So  the  seventy  have 
rendered  it,  tw aiuvw  tonaionon,   the  ages.     Je- 
hovah is  said  to  be  king  of  fgnoulemj  the  age, 
Jer.  x.  10.    And  he  is  said  to  reign  to  or  through 
the  (gnoulemj  age,   Psal.  cxlvi     10.     The  se- 
venty have  it,  (^  *ov  «wa  eis  ton  aionu)  unto  the 
age.     The  Greek  word  tttw"  aion,  which  seems 
to  have  much   the  same  signification  with   the 
Hebrew  word  gnolem*  is  frequently  used  in  the 
New  Testament  to  denote  the    duration   of  the 
world  or  this  present  dispensation,    as    IVlatth. 
xxviii.  20.  Lo  1  (im  with  you  unto  the  end  (*«• 
aiwostou  aiortos)  of  the  age.     JVIatth.  xiii.  3D. — 
The  harvest  is  the  end  of  the  age.     The  only 
wise  GOD  is  called  kins;  of  the  ages,  1  Tim.  i. 
47.  The  kingdom  of  Christ   is  called  an  aionion 
kingdom,  2  Pet.  L  11.    And   the  gospel  of  the 
kingdom  of  GOD,  is  called  an  aionion   gospel, 
Rev.  xiv.  6.  From  these  and  other  applications 
of  the  word  awn,  it  appears  to  denote  an  indefi- 
nite duration,  and  most  'Y^quently  a  duration  ve- 
ry long1,  as  well  as  indefinite.     When  therefore 
we  meet  with  the  words  fw  awova  *w  a«w>$  the  age 
of  the  age.  Heh.  i.  18.  and  *ws  a.u*vas  tv»>  auwav*  the 
aers  of  the  as^es.  Rev.  xxii.  5.  as  expressing  the 
duration  of  the  throtie  of  Christ,  aiid  the   reign 


Administered  by  CHRIST.  185 

of  his  saints  in  the  N"ew  Jerusalem  state  of  his 
kingdom,  they  appear  to  be  expressive  of  a  ve- 
ry long  duration;  a  duration  so  immensely  long, 
as  to  exc«v:l  our  present  conception*, 

Though  a  pirticular  detail  of  the  mode  of  ad- 
ministration that  is  to  take  place  in  the  kingdom 
of  Christ,  after  the  general  judgment,  is  as  un- 
necessary at  present,  as  that  administration  is 
unsuitable  to  our  present  state;  yet  GOD,  in  his 
infinite  condescension,  has  been  pleased  to  re- 
veal so  much  of  that  administration,  as  may  dis- 
cover to  us,  that  as  he  is  unchangeable  in  his 
love,  he  is  uniformly  pursuing;  the  same  end,  in 
every  dispensation  to  his  creatures.  This  will 
appear  from  some  passages  of  that  part  of  reve- 
lation that  is  particularly  descriptive  of  the  ad- 
ministration that  follows  the  general  judgment. 

1.    Rev.   xxi.   5.    'And  he  that  sat  upon  the 

•  throne,  said,  Behold  L  make  all  things  new. — 
4  And  he  said  unto  me,   Write;  for  these  words 

*  are  true  and  faithful.'     It  has  been  shown,  or 
made  appear,  already,  from  several  considera- 
tions, that  what  is  recorded  in  the   xxi.   and  be- 
ginn'mg  of  the  xxii.  chap,  of  Rev.    relates   to    a 
state  of  things  that  follows  the  general  judg-.ncMit; 
therefore,  this  declaration  of  him  that  sat  on  the 
throne,  after  he  had  condemned  to  aionian  pun- 
ishment, all  that  were  not  found    written   in  the 
book  of  life,  proves,  that  he  is  .still  to  carry  on  a 
renewing  \\ork. 

This  declaration  is  expressed  with  such  cir- 
cumstances, as  seem  clearly  to  intima'e,  both  the 
importance  of  what  is  declared,  and  the  difficul- 
ty that  in  my  would  have  to  believe  it.  The  i?n- 
portance  of  this  declaration  seems  to  be  intimat- 


186       The  future  Dispensations  of  GOD 

ed,  from  the  call  to  attention  that  goes  before  it, 
to  behold:  Behold,  says  he,  that  sat  on  the  throne, 
I  make,  or  am  making,  all  things  new.  Many 
of  the  declarations  of  GOD  are  contradicted  by 
appearances  in  this  dispensation;  but  none  more 
than  this  will  be,  when  so  great  a  part  of  the 
creation,  persons  and  things,  are  consigned  to 
aionian  destruction.  Who,  by  judging  from  ap- 
pearances, would  think,  that  such  a  dreadful 
destruction,  would  issue  in  the  renewing  of  all 
things?  But  to  confirm  the  faith  of  all  who  shall 
enter  into  the  joy  of  their  Lord,  with  respect  to 
the  issue  of  that  awrful  <  vent,  and  to  reconcile  the 
most  feeling  heart  to  that  severe  and  astonishing 
manifestation  of  wrath;  he  declares,  that  he  is  so 
far  from  forsaking  the  works  of  his  hands,  or 
delivering  any  of  them  over  to  endless  pain  or 
destruction,  that  he  still  sustains  the  character, 
and  executes  the  work  of  making  all  things  new. 
And  these  gracious  words  proceeding  from  the 
mouth  of  him  who  sat  on  the  throne,  belong  to 
us  and  our  children,  not  only  by  virtue  of  their 
being  written  in  the  Scriptures  of  truth,  and  in 
a  book  written  by  the  express  command  of  Christ, 
but  in  a  special  and  particular  manner,  by  vir- 
tue of  a  special  and  particular  command  from 
him  that  appeared  on  the  throne,  saying,  Write, 
for  these  words  are  true  and  faithful.  Can  we, 
desire  a  stronger,  or  clearer  evidence,  that  a  re- 
newing work  will  go  on  after  the  general  judg- 
ment, and  that  it  will  finally  extend  to  all  things? 
2.  Kev.  xxi.  6  6  1  will  give  to  him  that  is 
6  athirst  of  the  fountain  of  the  water  of  life  free- 
i  ly.?  These  words  also  intimate,  that  the  wa- 
ter of  life  will  still  be  freely  given  to  the  thirsty. 
But  who  in  that  state  will  be  thirsty?  it  is  suid 


Administered  by  CHRIST.  187 

of  them  that  are  before  the  throne,  Rev.  vii.  1(5. 
'  They  shall  hunger  no  more,  neither  thirst  any 
<  more/  May  not  the  thirsty  in  that  state  be 
those  who,  by  the  process  of  aionian  sufferings, 
shall  fell  the  want  of  these  quickening  means 
they  f  u-merly  despised? 

3.  Rev.  xxi.  3L  '  And  the  nations  of  them 
'  that  arc  saved  shall  walk  in  the  light  of  it.'  It 
is  in  the  light  of  the  New  Jerusalem  that  the 
nations  of  them  that  are  saved  are  said  to  walk, 
and  this  Xew  Jerusalem  is  a  representation  of 
the  Bride,  the  Lamb's*wife,  or  the  church  of  First 
Born;  as  is  evident  from  ver.  9.  *Vho  then  are 
the  nations  of  them  that  are  saved?  That  they 
are  distinct  from  the  church  of  the  glorious  saints, 
s; ^miied  by  the  Holy  City,  is  evident;  for  they 
\vilkin  the  light  of  it.  The  words  of  the  text 
seem  to  show  us  very  plainly  who  they  are;  for 
it  some  shall  be  saved  from  among  all  nations, 
as  appears  to  be  the  case  from  Rev.  vii.  9»  thea 
the  nations  of  them  that  are  saved,  behoves  to 
be  all  the  several  nations  of  the  world,  who,  in 
their  national  capacities,  have  rejected  the  go- 
vernment of  GOD,  and  would  not  that  Christ 
should  reign  over  them.  The  rulers  of  this 
world,  who  have  generally  had  the  concurrence 
of  the  generality  of  the  people  of  their  several 
nations;  instead  of  listening  to  the  testimony  of 
S'ioh  witnesses,  as  GO  I)  hath  raised  up  as 
lights  in  the  world,  have  persecuted  those  very 
persons  who  endeavour  to  promote  their  good, 
or  despised  both  them  and  their  testimony.  But 
it  seems  GOO  will  deal  with  the  nitions  -viio 
reject  the  testimony  of  his  witnt'.-ises,  as  he  dealt 
with  the  Israelites  who  refuse  1  vloses  when  he 
offered  himself  as  a  deliverer.  For,  as  the  Is- 


164        The  fat  n  re  Dispe  n  sat  ion  s  of  G  o  D 

raelites  were  suffered  to  remain  under  bondage 
and  affliction  in  Egypt  forty  years  afrer  they  re- 
fused Moses;  so  these  nations  may  remain  for 
ages  under  that  aionian*  punishment  of  the  lake 
oi  iire  and  brimstone,  before  they  be  visited  with 
any  deliverance.  And  as  GOD,  when  he  visi- 
ted Israel  in  Rgypt,  sent  that  same  Moses 
whom  they  had  before  refused,  and  clothed  hhn 
with  authority  and  power,  to  be  their  judge  and 
deliverer;  so  it  seems,  when  (iOD  shall  visit  his 
prisoners,  and  bring  them  forth  to  the  light,  he 
will  make  them  receive  light  from  these  very 
persons  they  formerly  despised  or  persecuted. — 
bince.  therefore,  the  nations  of  the  saved,  are 
to  walk  in  their  light,  it  is  evident,  that  this 
light  is  to  be  administered  to  them,  after  they 
liavt  been  in  the  darkness  and  shadow  of  the 
second  death. f 

*  I  use  the  word  aionian,  because  I  know  no  English 
word  so  fit  to  express  an  adjective  of  the  same  signifi- 
cation; for  though  age  should  be  a  proper  word  for  cuwv 
awn.,  I  know  no  adjective  formed  from  age,  as  from  year, 
month,  or  day. 

t  This  might  be  further  illustrated  and  confirmed; 
from  the  analogy  there  is  between  the  earthly  and  hea- 
venly Jerusalem:  and  the  former  being  considered  as  a 
figure  or  type  of  the  latter.  The  earthly  Jerusalem  was 
chosen,  that  the  name  of  GOD  might  be  there,  and 
there  be  manifested  his  glory;  so  the  heavenly  Jerusalem 
is  said  to  have  the  glory  of  GOD,  and  his  name  upon 
the  fore-heads  of  its  inhabitants.  The  earthly  Jerusa- 
lem was  set  in  the  midst  of  the  nations,  that  all  the  na- 
tions of  the  world,  beholding  the  light  of  dhine  revela- 
tion shining  from  thence,  might  be  induced  to  fear  Jeho- 
vah as  they  did,  l  Kings  viii.  43.  'That  all  people  of 
<  the  earth  may  know  thy  name,  to  fear  tliee,  as  do  thy 
'  people  Jsrael.'  So  the  heavenly  Jerusalem  appears  to 
be  exposed  to  the  view  of  the  nations,  that  they  may  be- 


Administered  %  CHRIST.  189 

4.  llev.  xxii.  2.  '  In  the  midst  of  the  street 
(  of  it  and  of  either  side  of  the  river,  was  there 
*  the  Tree  of  Life,  which  bare  twelve  manner  of 
'  fruits,  and  yielded  her  fruit  every  month;  and 
'  the  leaves  of  the  tree  were  for  the  healing  of 
'  the  nations.'  From  the  last  clause  of  this 
verse,  it  appears,  that  healing  means  will  also 
be  administered  to  the  nations  in  this  period,  or 
state  of  the  kingdom  of  God;  when  his  servants 
shall  see  his  face,  and  reign  through  the  succeed- 
ing ages  of  the  ages,  of  the  mediatory  adminis- 
tration. 

From  these  passages,  it  appears,  that  a  dis- 
pensation of  judgment  and  mercy  will  take  place 
at  the  general  judgment,  by  which  those  who  will 
then  be  cast  into  utter  darkness,  and  consigned 
to  the  second  death,  will  be  revived,  enlightened, 
and  healed;  and  by  which  all  things  will  be  de- 
livered from  the  bondage  of  corruption,  be  re- 
newed, and  brought  into  the  glorious  liberty  of 
the  sons  of  GOL).  The  time  may  indeed  be 
long,  but  the  event  is  certain;  as  will,  I  think, 
appear  evident  from  many  testimonies  recorded 
in  the  scriptures  of  truth,  besides  what  has  been 
quoted  from  the  two  last  chapters  of  Revelation. 

hold  the  light  of  the  saving  truth,  that  they  may  receive 
the  salvation  thereby  manifested. 

The  holy  places  on  earth  are  said  to  be  types  or  figures 
of  those  in  heaven,  Heli.  ix.  23,  24.  And  as  the  anti- 
types are  represented  as  making  perfect  what  was  only 
represented,  or  imperfectly  effected  by  the  tjpes;  so  the 
heavenly  Jerusalem,  behoves  to  effect,  in  a  perfect  man- 
ner, what  was  only  represented,  and  but  imperfectly  ef- 
fected, by  the  earthly  Jerusalem;  that  is,  the  enlighten- 
ing of  all  nations  and  people,  to  bring  them  to  the  know- 
ledge of  the  truth,  that  they  may  be  saved. 

S 


190     TJie  Reconciliation  and  Restoration 

I  shall  quote  a  few  of  these  as  they  relate  to 
the  following  particulars. 

1.  The  revealed  perfections  of  GOD  the  Fa- 
ther. 

2.  The  relation  he  sustains  to  his  creatures. 

3.  His  purpose  concerning  them. 

4.  The  design  of  the  mediatory  administration. 

5.  The  efficacy  of  his  word. 

6.  The  superahundance  of  grace  above  sin. 
7-  The  nature  of  prayer  and  charity. 

8.  The  destruction  of  death. 

9.  The  restitution  of  all  things. 

10.  All  things  being  to  be  inherited  by  Christ. 

First.  The  scriptures  testify  concerning  the 
perfections  of  GOD  the  Father,*  that  he  is  righ- 
teous, and  loveth  righteous  jess,  Psal.  xi.  7. — 
*  Therighteous  Lord  loveth  righteousness.'  Arid 
if  he  loves  righteousness,  he  must  hate  wicked- 
ness; therefore,  this  perfection,  which  is  the 
same  with  justice,  calls  for  the  destruction  of  all 
unrighteousness  and  injustice,  and  requires  the 
abolishing  thereof  out  of  the  creation.  Psal.  xxv. 
8.  *  Good  and  upright  is  the  Lord;  therefore  he 
'  will  teach  sinners  in  the  way.'  This  text  gives 
a  permanent  reason  for  sinners  being  taught  of 
the  Lord  JEHOVAH,  namely  his  goodness  and  up- 
rightness; therefore,  while  he  is  good  and  up- 
right, he  must  continue  to  teach  sinners,  till  they 

*  There  is  no  occasion  to  prove,  that  none  of  the  pas- 
sages quoted  under  this  head  refer  to  the  Son;  for  the 
Son  being  the  express  image  of  the  Father's  person, 
whatever  perfections  the  scriptures  ascribe  to  the  Son, 
we  may  be  sure  the  same  perfections  belong  to  the  Fa- 
ther, 


Of  all  things  by  JESUS  CHRIST.          191 

are  brought  into  the  way.  Psal.  cxlv.  9.  *  The 
'  Lord  is  good  to  all,  and  his  tender  mercies  are 
1  over  all  his  works.'  If  his  goodness  extends 
to  all,  and  his  tender  mercies  be  over  all  his 
works,  his  goodness  must  surely  lead  all  finally 
to  repentance;  and  his  tender  mercy  must  relieve 
them,  at  last,  from  all  their  miseries. 

Second.  All  creatures  stand  related  fa  Jehovah, 
as  the  work  of  his  hand;  and  he  is  said,  to  be  the 
GOD  of  the  spirits  of  all  flesh.  And  the  scrip- 
tures say  concerning  him,  Job  xiv.  li?.  <  Thou 
'  wilt  have  a  desire  to  the  work  of  thine  hand.' 
And  if  he  will  have  a  desire  to  the  work  of  his 
hand,  he  certainly  will  not  forsake  any  work  of 
his,  but  recover  all  his  works  at  last,  and  bring 
them  into  such  a  state  of  purity,  and  felicity,  that 
he  shall  rejoice  in  all  his  works  together.  Jeho- 
vah is  called  the  GOD  of  the  spirits  of  all  flesh, 
Num.  xvi.  33.  <  O  GOD,  the  GOD  of  the  spi- 
*  rits  of  all  flesh.7  And,  Num.  xxvii.  1(5.  <  The 
<  Lord,  the  GOD  of  the  spirits  of  all  flesh.'  If 
our  Lord  proved  the  resurrection  of  the  dead,  or 
future  life  from  this  relation  c;  may  not  the  re- 
covery of  all  spirits  from  the  second  death  be 
proved  from  this  relation  also?  He  is  also  called 
the  Father  of  Spirits  &,  the  apostle  Paul  admits 
also,  that  all  are  his  offspring,  c;  and  surely 
much  may  be  expected  from  this  relation. — 
Agreeable  to  this,  he  is  called  6?0//,  ivho  quick - 
eneth  all  things,  d.  And  as  he  quickens  the 
dead,  and  calls  the  things  that  are  not,  as  though 

a  Luke  xx.  37,  38.     frljeb.  lii.  9.     c  Acts  xvii.  29. — 
d  i  Tim.  vi.  13. 


192         The  future  Dispensations  o/Gcm 

they  were  a,  our  Lord  expressly  says,  that  aU 
live  to  him.  6.'« 

Third.  That  it  is  the  purpose  of  GOD  the 
Father,  to  gather  all  things  together  under  one 
head,  in  and  by  Jesus  Christ,  is  made  known  to 
us  in  the  plainest  manner,  Eph.  i.  9, 10.  «  Hav- 

*  ing  made  known  to  us  the  mystery  of  his  will, 

*  according  to  his  good  pleasure,  which  he  pur- 
'  posed  in   himself;  that  in  the  dispensation  of 
1  tiie  fulness  of  the   times,   he  might  gather  to- 
'  gether  in  one,  all  things  in  Christ,  both  which 
4  are  in  Heaven,  and  which  are  on  earth,  even 
'  in  him.'     This  purpose  which  is  according  to 
the  counsel  of  his  own  will  and  pleasure,  must 
be  most  fully  and  certainly  accomplished;  for 
his  counsel  shall  stand,  an'l  he  will  du  all  Iris 
pleasure;   having    spoken,   he  will   bring   it  to 
pass;  having  purposed  he  will  also  do  itc.   The 
words  gather  together  in  one,  is  from  ana,  em- 
phatic, or  again,  fcephalaion  a  head,  or  sum  to- 
tal; and  signifies  to  gather  together  again  in  one, 
or  reunite  under  one  head.     This  eminent  gath- 
ering or  union  of  all  things  under  one  head,  is 
to  be  accomplished  in  the    dispensation  of  the 
fulness,  or  complete  number  of  the  times  or  sea- 
sons which  the  Father  hath  put  in  his  own  pow- 
er, and  appointed  for  the  accomplishment  of  his 
purposes  relative  to  his  creatures. 

Fourth.  The  design  of  the  mediatory  dispen- 
sation, is  the  accomplishing  of  the  Father's 
purposes,  which  are  all  conducive  to  that  e;reat 
and  comprehensive  purpose,  the  uniting,  or  gath- 
ering together,  of  all  things  in  Christ;  but  be- 

a  Rom.  iv.  17.     b  Luke  xx.  38.     c  Isa.  xiv.  10,  11. 


Of  all  things  lij  JESUS  CHRIST.         193 

fore  pi!  things  l>e  thus  united,  they  must  he  re- 
conciled: iuid  therefore  it  pleased  the  Father, 
that  all  fulness  should  dwell  in  Christ,  and  that 
all  things  should  he  reconciled  by  him.  Col.  i. 
:<).  <  For  it  pleased  the  Father  that  in  him 
6  should  all  fulness  dwell;  and  (having  made 

*  peace  by  the  blood  of  his  cross)  by  him  to  re- 
'  concile  all  things  unto  himself,  by  him  I  say, 

*  whether  they  be  things  in  earth  or  things   in 
'  heaven.'     The  translators  have  transposed  the 
words  in  the  parenthesis,  and  have  thereby  se- 
parated  the  conjunction   from   the   words  with 
which  it  is  immediately  connected;  which,  though 
it  does  not  hurt  the  sense  to  an  attentive  reader, 
may  obscure  it  a  little  to  some.     I  shall  there- 
fore, without  altering  the  translation,  set  down 
the  words  without  this  transposition;  and   they 
will  re  fid  thus:   *  For  it  pleased  the  Father,  that 

*  in  him  should  all  fulness  dwell;  and  by  him  to 
6  reconcile  all  things  unto  himself,  (having  made 
(  peace  by  the  blood  of  his  cross,)  by  him,  I  say, 
'  whether  they  be  things  in  earth,  or  things  in 
;  heaven.'     This  text  shows,  th-\t  it  is  the  Fa- 
ther's ple.asnre,  that  all  things  should  be  recon- 
ciled by  Christ;  and  as  he  will   most   certainly 
do  all  hiq  pleasure,  all  things  miik-U>e  reconciled. 

Sin,  which  is  the  work  of  the  Devil,  and  wick- 
ed men,  being  that  which  has  broken  the  h-tr- 
mony  of  the  creation,  must  be  destroyed  out  of 
the  creation,  before  universal  reconciliation  fake.s 
pl:u%.e;  and  so  we  are  informed,  1  Jn!m  iii.  8.— 
6  For  this  purpose,  the  Son  of  GOD  was  mani- 

*  fested,  that  he  might  destroy  the  works  of  ti. 

'  devil.'     Sin  must  therefore  be  utterly  d-'sfroy- 
ed;  for  being  a  plant  that  GOD  the  Father  ne- 


194     The  Reconciliation  and  Restoration 

ver  planted,  it  must  be  rooted  up,  as  Christ  him- 
self testifies. 

In  order  to  accomplish  these  great  ends,  name- 
ly, the  destruction  of  sin,  the  reconciliation  of 
all  things,  and  the  subjection  of  all  things  to 
Christ,  that  they  may  all  be  gathered  together 
under  him,  the  one  hand,  from  whom  all  divine 
influences  are  communicated  to  creatures;  the 
leather  hath  set  him  over  the  works  of  his  hand, 
given  him  all  power  in  heaven  and  earth*,  by 
the  working  of  which  power,  he  is  able  to  sub- 
due all  things  unto  hiinselff.  Psal.  viii.  6  — 
•  Thou  madest  him  to  have  dominion  over  the 
'  works  of  thy  hands;  thou  hast  put  all  things 
'  under  his  feet.'  This  is  applied  to  Christ, 
Heb.  ii.  6.  8.  And  as  it  respects  him  as  Son  of 
man,  or,  his  incarnate  state,  what  is  expressed 
in  that  Psalm  concerning  him,  behoves  to  have 
been  future,  when  the  Psalm  was  wrote;  and  so 
it  is  expressed  in  the  Hebrew,  which  1  think  may 
literally  be  translated  thus: 

Psal.  viii.  4.  6. 

What  is  man  that  thou  shouldst  remember  him? 
And  the  Son  of  man  that  thou  shouldst  visit  him? 
Thou  wilt  even  diminish  him, 
A  little  more  than  the  Gods; 
Thou  wilt  also  crown  him  with  glory  and  ma- 
jesty. 

Thou  wilt  make  him  to  rule, 
Over  the  works  of  thy  hands; 
To  put  all  things  under  his  feet, 

*Matt.  xxviii.  IS.     f  Philip,  iii.  21. 


OJ' all  things  by  JESUS  CHUIST.  195 

Hel).  ii.  0.  9.   '  Hut  one  is  a  certain  place  tcs- 

<  tilled,  saying,  What  is  man  that  thoii  art  mind- 
6  ful  of  him?  or  the  Son  of  man  that  tliou  visit- 
'  est  him?    Thou  madest  him  a  little  lower  than 

<  the  angels;  thon  crownedst  him  with  glory  and 

<  honour,  and  didst  set  him  over  the   works   of 
6  thy  hands:      Thou  hast  put  all    tilings  under 
4  his  feet.      For  in  that  he  put  all  things  in  sub- 
*  jection  under  him,  he  left  nothing  that   is   not 
{  pjit  under  him.      Hut  now  we   see  not  yet  all 
6  things  put  under  him.     Hut  we  see  Jesus  who 
t  was  made  a  little  lower  than  the  angels  for  the 
(  suffering  of  death,    crowned    with   glory    and 
1  honour."     The  times  or  tenses  in  this  passage, 
are  expressed  in  the  original,  hy  what  is  called  the 
aorist,  or  indefinite  tense  or  time.     And   should 
as  the  Psalm,  be  translated  future,    at  least  the 
word  vrtffttlas,  rendered  thon  hast  put,  in  the  be- 
ginning of  the  8th  verse;  for  the  latter  clause  of 
the  veise  says,  we  see  not  yet  all  things  put  un- 
der him:  therefore,  that  is  an  event  not  yet  conie. 
This  passage  appears   to  be  quoted    from  Psal. 
viii.  by  the  apostle  Paul,  or    whoever  was  the 
writer  of  this  epistle,  as  a  prediction  concerning 
Christ;  and  after  showing  its  extent,   he  shows 
•what  is,  and  what  is  not,   accomplished    of  this 
prediction.     The  extent  of  this  prediction  is  in- 
ferred  from  the  words  of  the  Psalm, — To  put 
all  things  under  his  feet.     From   which   he  in- 
fers, thus:      Ev    -yaf    tw  urtorofai  cvufw  fa,  rtavfa,  a&t  afyqxtv 

avtu  awitotaxiw.  For  in  tke  subjecting  of  all  things 
to  him,  he  hath  left  not  one  thing  unsubjectefto 
him.  He  then  immediately  shows,  that  this  as 
yet  is  only  predicted,  or  foretold;  for,  says  he, 
But  now  we  see  not  yet  all  things  put  under 
him,  or  more  literally,  But  now  we  see  not  yet 


196      The  Reconciliation  and  Restoration 

all  things  subrhitting  to  him.  And  then  lie 
shows  what  is  accomplished,  when  he  says,  But 
we  see  Jesus  who  was  wade  a  little  lower  than 
the  angels,  for  the  suffering  cf  death,  crowned 
with  glory  and  honour.  As  these  passages  show 
that  Use  end  for  which  the  glory  and  honour,  of 
having  the  government  of  all  things,  was  given 
to  Christ,  is,  that  all  things  may  he  subjected 
under  him,  as  the  one  head;  and  that  this  sub- 
jection shall  be  so  complete  and  universal,  that 
not  one  thing  shall  be  unsubjected.  So  we  are 
informed,  Eph.  iv.  10.  <  He  that  descended,  is 

<  the  same  also   that  ascended  up  far  above   all 
6  heavens,  that  he  might  till   all  things.'     From 
these  Scripture  testimonies,   it  apppears,    when 
the  Lord   Jesus    Christ  subjects  all  things   un- 
der  himself,   he  will    also    fill    them  with  that 
fulness  of  the  divinity  that  dwells  in   him,  that 
GOD  may  be  the  all  in  all:  as  we  are  expressly 
taught,  1.  Cor.  xv.   28.     (  And  when  all  things 
(  are  subdued  unto  him,  then  shall  the  Son  also 

<  himself  be  subject  to  him  that  put  all  things 
*  under  him,  that  GOD  may  be  all  in  all,'  or 
The  all  in  all. 

As  the  Lord  Jesus  Christ  is  set  over,  or  made 
to  rule  all  things,  that  they  may  all  at  last  be 
made  subject  to  him,  and  to  the  Father  through 
him;  so  he  is  possessed  of  a  power,  by  the  work- 
ing of  which,  he  is  able  to  subdue  all  things  to 
himself,  Philip,  iii.  21.  '  According  to  the  vvork- 
'  ing,  whereby  he  is  able  to  subdue  all  things 
1  unto  himself.'  And  as  he  is  an  universal  king, 
and  his  rule  extends  over  all:  so  he  is  represent- 
ed as  having  a  throne  and  sceptre*  which  appear 
to  signify  his  authority  or  power  of  Judging, 
and  the  execution  of  judgment. 


Of  all  things  by  JESUS  CHRIST.          197 

A  sceptre  or  rod  being  the  ensign  of  executive 
power,  or  that  coercion  that  is  necessary  to  over- 
come the  disobedience  of  the  refractory,  and  sub- 
due the  rebellious;  when  Christ  is  said  to  have 
a  rod  or  sceptre,  it  must  denote  that  coercive  pow- 
er that  belong*  to  his  kingdom.  This,  in  the 
present  dispensation,  consists  in  the.  right  execu- 
tion of  the  law  of  GOD,  which  is  made  for  the 
very  purpose  of  restraining  the  refractory,  1  Tim. 
i.  9.  '  Knowing  this,  that  the  law  is  not  made 
<  for  a  righteous  man,  but  for  the  lawless  and 
4  disobedient,  for  the  ungodly  and  profane,  for 
*  murderers  of  fathers,  and  murderers  of  mothers, 
'  for  man-slayers,'  &c.  And  in  the  dispensation 
that  will  take  place  at  the  general  judgment,  this 
coercive  power  will  co«>«i«i.in  th&  judgment,  that 
will  he  executed  upon  all  that  shall  then  be 
found  ungodly  and  pro  fine;  by  which  all  the 
hard  speeches  which  ungodly  men  have  spoken, 
and  all  the  violent  actions  that  they  have  done, 
will  be  most  effectually  restrained/  Thus  there 
appears  an  uniformity  in  the  nature  and  end  of 
the  kingly  power  of  Christ,  in  every  state  of  his 
kingdom;  and  what  is  not  effected  by  the  scep- 
tre of  his  kingdom  in  this  world,  will  be  com- 
pletely effected  when  the  fashion  of  this  world 
shall  pass  away.  The  sceptre  of  Christ's  king- 
dom is  called  a  sceptre  of  iron,*  which  may  de- 
note the  strength  and  efficacy  of  his  judgment;  as 
iron  is  said  to  break  in  pieces  and  subdue  all 
things,  Dan.  ii.  40.  So  his  judgments  will  at 
last  subdue  all  unto  him.  And  it  is  called  a 
sceptre  of  righteousness  alsof,  which  may  iriti- 

*  Psal.  ii.  0.  t  Psal.  xlv.  6.  The  original  word,  which 
is  rendered  rod  in  the  second  Psalm,  is  the  same  with 
that  rendered  sceptre  in  the  forty-fifth,  both  in  the  He- 
brew and  Greek  Scriptures. 


198      The  'Reconciliation  and  Restoration 

mate  that  all  his  judgments  are  executed  in  righ- 
teousness, as  it  is  said,  in  righteousness  he  dolh 
judge  and  make  war,  Rev.  xix.  11.  The  scep- 
tre of  the  kingdom  of  Christ  appears  to  be  that 
rule,  authority,  and  power,  by  which  the  gov- 
ernment of  his  kingdom  is  administered;  and  that 
rule',  authority,  and  power,  as  it  relates  to  his 
kingdom  in  this  world,  is  contained  in  the  scrip- 
tures of  truth.  Hence  the  sceptre,  like  the  ora- 
cles of  GOD,  is  the  special  privilege  of  those 
whom  GOD  brings  into  the  relation  of  a  peculiar 
people,  as  appears  from  the  prophecy  of  Jacob, 
or  the  blessing  he  pronounced  upon  Judah.  For 
wnen  it  was  said  the  sceptre  shall  not  depart 
from  Judah,  nor  a  lawgiver  from  between  his 
feet  till  Shiluk  come,  it  does  not  appear  to  mean, 
that  the  chief  judge,  or  king,  was  always  to  be 
o-v  Judah,  for  several  of  the  judges  were  of  other 
tribes,  and  the  first  king  that  reigned  over  Israel, 
was  of  Benjamin.  But  it  seeru^  »o  be  a  predic- 
tion, that  though  the  rest  of  the  tnbps  should  de- 
prive themselves  of  these  privileges  by  their 
apostacy;  yet,  it  would,  by  some  means  or  other, 
be  continued  in  Judah,  till  Shiloh,  the  Deliverer, 
should  come.  And  then  our  Lord  told  the  Jews, 
that  the  kingdom  would  be  taken  from  them,  be- 
cause of  their  unfruitful  ness,  and  given  to  others, 
which  was  the  same  with  their  being  broken  off, 
and  others  grafted  into  the  good  olive  tree  The 
taking  the  kingdom  from  them,  necessarily  im- 
plied the  taking  away  the  sceptre  also,  and  the 
giving  the  kingdom  to  others,  asnecessarilyimpli- 
ed  the  giving  of  the  sceptre  to  them  to  whom  -he 
kingdom  was  given.  And  it  as  necessarily  fol- 
lows, that  the  rule,  authority,  and  power  of  gov- 


Of  all  things  by  JESUS  CHRIST.         199 

ernment,  belongs  as  fully  to  the  disciples  of  Christ 
under  the  New  Testament  dispensation,  as  it 
did  to  the  disciples  of  Mo*es  under  the  Old;  and 
they  can  be  under  no  less  obligations,  both  of 
duty  and  interest  to  the  exercise  thereof,  under 
the  present,  than  under  the  former  dispensation. 
To  deny  that  the  government  which  respects  the 
civil  and  outward  concerns  of  his  people,  flows 
from  Christ,  is  in  fact  a  denial  of  his  kingly  of- 
fice; for  all  things  that  are  of  a  religious  nature 
and  respect  their  spiritual  concerns,  belong  to 
his  priestly  office.  And  to  say  that  civil  autho- 
rity is  of  GOi),  and  not  by  Christ,  as  much  as 
religious  ordinances  are,  is  not  only  contrary  to 
the  testimony  of  Christ  himself,  that  all  pow- 
er or  authority  in  Heaven  and  earth  is  given 
to  him  of  the  Father,  but  contrary  also  to  the 
express  testimony  of  the  Apostle  Paul,  when  he 
writes  for  the  information  of  the  church,  that  all 
things  are  of  GOD  the  Father,  are  by  Jesus 
Christ;  his  words  are,  1  Cor.  viii.  6.  '  But  to 
6  us  there  is  but  one  GOD  the  Father,  of  whom 
*  are  all  things,  and  we  in  him;  and  one  Lord 
'  Jesu«  Christ,  by  whom  are  all  things  and  we 
'  by  him.?  We  may  therefore  conclude,  that 
whatever  government  is  not  by  Christ,  is  not  of 
GOD;  and  the  civil  government  that  is  of  GOD 
by  Jesus  Christ,  belongs  to  his  people,  as  well 
as  the  ordinances  of  religious  worship;  for  he 
makes  them  kings  as  well  as  priests. 

The  sceptre  or  instrument  of  government,  by 
which  GOD  the  Father  hath  ruled,  and  will  rule 
his  kingdom,  in  the  hand  of  Jesus  Christ,  his  only 
begotten  Son,  till  the  end  of  the  mediatory  ad- 
ministration be  accomplished,  may  be  variously 
modified,  according  to  the  different  natures  and 


200      The  Reconciliation  and  Restoration 

states  through  which  the  subjects  thereof  may 
pass;  but  it  will  not  be  broken,  nor  the  exercise 
of  it  laid  aside,  till  all  tilings  are  subdued  l>y  it, 
as  a  rod  of  iron;  and  righteousness  established 
by  it,  as  a  sceptre  of  righteousness,  throughout 
the  whole  creation.     But  when  the  end  of  the 
mediatory  government  is  fully  accomplished,  by 
overcoming  all  disobedience,  destroying  all  sin, 
and  reconciling  all  things  to  GOD,  and  one  an- 
other; so  that  all  shall  be  established  in  the  ha- 
biis  of  righteousness,  and  have  the  peace  of  GOD 
ruling  in  their  hearts;  their  minds  being  filled 
with  divine  light,  and  their  hearts  with  divine 
love.     Then  the  iron  rod  will  be  broken  and  all 
coercion  will  cease,  with  the  delivering  up  of  the 
kingdom  to  GOD,  even  the  Father;  which  will 
introduce  the  state  of  supreme,  eternal,  and  un- 
changeable felicity,  under  an  ceconomy,  in  which, 
GOD  V\  ILL  BE  Til  E  ALL  IN  ALL,  1  (or. 
xv.  24,  35,  ;<i6.  £8.    Then  cometh  the  end,  when 
he  shall  have  delivered  up  the  kingdom  to  GOD 
even  the  Father;  when  he  shall  have  put  down, 
all  rule,  and  all  authority,  and   power;  for  he 
must  reign,  till  he  hath  put  all  enemies  under 
his  feet.     The  last  enemy  that  shall  be  destroy- 
ed is  death.     And  when  all  things  shall  be  sub- 
dued unto  him,  then  shall  the  son  himself  also 
be  subject  unto  him  that  put  all  things  under 
him,  that  GOD  may  be  all  in  all. 

When  therefore  the  mediatory  government  is 
viewed  in  the  pure  light  of  divine  revelation,  the 
nature  and  end  of  it  will  appear  every  way  agree- 
able to  the  character  of  a  Being  infinitely  pow- 
erful, wise,  and  good;  with  whoai  there  is  no 
respect  of  person,  and  whose  lender  mercies  are 
over  all  his  works.  And  it  appears  in  every 


Of  all  things  by  JESUS  CHRIST. 

point  of  view,  to  have  a  fitness  to  accomplish  the 
restoration  of  creatures,  the  enjoyment  of  their 
lost  felicity;  and  exalt  them  to  incomprehensible 
glory  and  happiness,  in  the  most  benevolent  and 
merciful  manner.  And  that  all  these  ends,  to 
be  accomplished  by  the  mediatory  administra- 
tion, will  be  accomplished  most  certainly,  will 
appear  further  from  what  the  scriptures  testify 
concerning  the  following  particulars. 

fifth.  With  respect  to  the  efficacy  of  the 
word  of  GOD,  it  is  testified,  by  Jehovah  himself 
Jsa.  Iv.  11.  so  shall  my  word  be.  that  goetli 
forth  out  of  my  mouth:  It  shall  not  return  unto 
me  void,  but  it  shall  accomplish  that  which  1 
please;  and  it  shall  prosper  in  the  thing  where- 
to 1  send  it.  That  the  word  of  GOD  is  a  word 
of  salvation,  and  declared  unto  all  nations,  that 
all  may  come  to  the  knowledge  of  the  truth  and 
be  saved,  is  agreeable  to  the  express  testimony, 
and  general  scope  of  divine  revelation,  both  in 
the  Old  and  New  Testaments,  Isa.  xlv.  22,  %3. 
6  Look  unto  me,  and  be  ye  saved,  all  the  ends 
4  of  the  earth;  for  1  am  GOD,  and  there 
i  is  none  else:  1  have  sworn  by  myself,  the 

•  word  is  gone  out  of  my   mouth  in  righteous- 
6  ness,  and  shall  not  return;  that  unto  me  every 
'  knee  shall  bow,  every  tongue  shall  swear.' — 
Philip,  ii.  10,  U.  '  That  in  the  name  of  Jesus 
'  every  knee  shall  bow,  of  things  in  heaven,  and 

*  things  on  earth,  and    things    under   the  earth; 
*'  and  that  every  tongue  should  confess,  that  Je- 
'  ses  Christ  is  Lord,   to  the  glory  of  GOD  the 
6  Father.'    When  every  knee  shall   bow,   at,  or 
rather  in,  the  name  of  Jesus   the   Suviaur,  all 
must  yield  to  his  saving  power;  and  wheu  eve- 


202      The  Tie conciliation  and  Restoration 

ry  tongue  shall  confess,    that  Jesus  Christ  is 
Lord,  all  must  acknowledge  his  dommi&n. 

Sixth.  We  are  informed,  that  where  sin 
abounded,  grace  abounded  much  more,  Rom.  v. 
SO.  *  But  where  sin  abounded,  grace  did  much 
6  more  abound.'  The  words  rendered  abounded, 
and  did  much  more  abound,  are  both  in  the 
Greek  expressed  in  the  aorist,  or  indefinite  tense 
and  are  therefore  confined  to  no  time;  so  that 
where  ever  sin  has  abounded,  doth  abound,  or 
shall  abound,  there  grace  either  hath  abounded, 
doth  or  will  much  more  abound.  This  sense 
of  the  tense  must  be  admitted,  or  else  the  words 
can  afford  no  comfort  after  the  time  they 
were  wrote;  and  the  apostle  gives  no  other 
character  of  place,  but  only  that  it  is.  where  sin 
hath  abounded.  May  we  not  therefore  conclude 
that  wherever  sin  hath  abounded,  grace  will 
much  more  abound;  and  consequently,  that  as 
sin  hath  reigned  unto  death,  so  grace  will  reign, 
through  righteousness  unto  life?  Ho  it  is  said, 
Horn.  v.  18.  *  Therefore  as  by  the  offence  of 

<  0111%  judgment  came  upon  all  men  untocondem- 

*  nation;  even  so,   by  the  righteousness  of  one, 
6  the  free  gift  came  upon  all  men  unt.o  justinca- 
«  tion  of  life.'     And  Tit.  ii.  11.     <  The  grace  of 
6  GOD,  that  bringeth  salvation,   hath   appeared 
i  to  all  men;'  or,  as   the  words  might  be   read, 
The  grace  of  GOD  hath  appeared,  that  bring- 
eth  salvation  to  all  men.     So  the  living  GOD  is 
said  to  be  the  Saviour  of  all  men.     1    Tim.    iv. 
10.     '  For  therefore  we  both  labour,  and  suffer 
6  reproach,  because  we  trust  in  the  living  GOD, 

*  who  is  the  Saviour   of  all  men,  especially  of 

<  those    that    believe.'     This    text   seems    very 
plainly  to  show  the  expression,  all  men,  is   not 


Of  all  things  by  JESUS  CHUIST.          203 

to  be  restrained  to  them  that  believe  the  gospel 
in  the  present  dispensation;  for  these  me  spoken 
of  as  distinct  from  the  uU  mcti,  of  whom  the 
living  GOD  is  the  Saviour  also,  though  not  in 
such  a  s|-eci  '1  manner.  And  the  Scriptures  in- 
form us,  that  the  difference  will  he  this:  them 
that  believe  in  this  dispensation,  will  be  saved 
from  the  wrath  to  come,  or  condemnation  of  the 
lake  of  fire  arid  brimstone;  but  those  that  believe 
not,  will  fall  into  that  condemnation;  though 
they  shall  be  finally  saved  out  of  it,  by  him  who 
is  the  Saviour  of  all. 

Seventh.  The  nature  of  prayer  and  charity, 
natively  imply  the  salvation  of  all,  or  their  final 
restoration  to  holiness  and  happiness.  With 
respect  to  prayer,  we  are  to  pray  for  all  men, 
that  all  may  come  to  the  knowledge,  of  the  trulii 
and  be  saved:  and  to  our  prayers  v>e  are  to  add 
endeavours,  that  as  we  have  opportunity,  we 
may  do  good  to  all  men.  All  prayer  ought  Uf 
be  in  faith,  and  failb  must  rest  on  the  promise 
of  GOD,  or  what  he  hath  declared  in  his  word. 
And  though  GOD  hath  reserved  to  himself  the 
knowledge  of  the  times  and  seasons,  in  which 
be  will  answer  the  prayers  of  his  people;  so 
(hat  they  must  wait  with  patience;  yet  he  will 
certainly  answer  all  their  prayers,  and  fulfil  all 
their  desires  at  last,  that  are  agreeable  to  bis 
will;  for  the  hope  and  expectation  of  the  just 
shall  never  perish,  however  long  they  may  wait 
for  *'<e  accomplishment  thereof.  Even  the  pray- 
ers of. Christ  himself,  whom  the  Father  always 
bears,  were  not  at  all  time* immediately  answer- 
ed, as  seems  to  be  intimated  in  the  xxii.  Psalm, 
which  has  a  manifest  reference  to  Christ;  for,  it 
is  said,  ver.  1,2.  'AJyGOD,  my  GOD,  why 


104       The  Reconciliation  and  Restoration 

'  hast  thou  forsaken   me?  why    art  thou  so  far 
'  from  helping  me,  and  from   the  words   of  my 
'  roaring?  O  my  GOD,   1   cry  in  the  day  time, 
<  but  thou  hearest  not;  and  in  the   night  season, 
*  I  am  not  silent.'     So  when   he  prayed  in  the 
garden,  that  the  cup  might  be  removed,   it  was 
not  immediately  done;  for,    with  encreasing  ar- 
dour,  he   besought   the   Father   thrice,    that  it 
might  pass  from  him,  before  it  was  removed. — 
And,  in  that  prayer  of  his,  recorded  John  xvii. 
he  prayed  for  some  things  not  yet  accomplished. 
That  prayer  respects  four  great  objects,  First, 
his  own  glorification,  ver.  i.  5.  Second,  the  pre- 
servation of  his  apostles    from    the   evils  of  the 
world,  that  he  might  send  them  as  his  witnesses 
and  their  union  in  the  truth,  ver.    6.    19.     This 
had  a  special  respect  to  the  apostles,  which  the 
Father  had  given  him  out  of  the  world,    not  the 
world     itself.     Third,    union    among    all    who 
should  believe  in  him  through  their  word,    ver. 
SO.  31.      Fourth,    the  bringing  of  the  world   to 
the  knowledge  and  belief  of  the  truth,   that  the 
Father  had  sent  him,  ver.  21.  23.     The  third  of 
these  objects  has,  as  yet,  been  accomplished  on- 
ly in  a  very  small  or  imperfect  degree;  and   the 
fourth  still  remains  to  be  accomplished,   for   the 
world  is  still  in  a  state  of  unbelief;  but  this   also 
will  be  accomplished,  when  all  nations  are  brought 
into   the  obedience  of  faith,  and  the  kingdoms  of 
this  world  shall  become  the.  kingdoms  of  our  Lord, 
and  of  his   Christ.     So  also  the    prayers  of  all 
the  saints,  that  all  men  may  be  saved,  and  come 
to  the  knowledge  of  the  truth,    will    be  accom- 
plished, when  the  rulers  of  this  world  who  have 
opposed  the  rule  of  Christ  in  their  hearts,    and 


Of  all  things  by  JESUS  CHRIST.          205 

in  the  world:  and  all  \vlio  have  followed  their 
pernicious  ways,  shall,  after  thfeiraipniaiv  suffer- 
ings hear  the  word  of  salvation,  they  formerly 
despised.  Kor  that  this  word  will  finally  he  re- 
ceived hy  all.  is  manifest  from  the  declaration  of 
the  angel,  who  testified  that  the  incarnation  of 
Christ  should  he  glad  tidings  unto  all  people, 
Lrke  ii.  10.  1 1.  '  And  the  angel  said  unto  them, 
'  fear  no*:  for  behold  T  bring  yon  good  tidings 
'  of  great  joy,  which  shall  be.  unto  all  people. — 

*  For  unto  you  is  horn  this   day,   in  the   city  of 

*  David,  a  Saviour,  which   is  Christ  the    Lord/ 

Now  it  is  plain  and  manifest,  that  this  will 
not  be  s;oo d  tidings  of  great  joy  unto  all  people, 
at  the  general  judgment;  fnr  sorrow  and  anguish 
will  then  be  the  portion  of  miny.  Hut.  it  will 
surely  be  glad  tidings  to  all  people  at  last,  for 
P-nl.  cxli.  fi.  'When  their  judges  are  over- 

*  thrown   in  s^ony  places,   (hey    shall  hear   my 
'words,  for  the  v  are  sweet.'      And    l*a.   xxiv. 
SI,  22.     '  The  Lord  shall  punish  the  host  of  the 

*  high  ones  that  are  on  high,   and   the   kings  of 
4  the  earth  upon  the  earth.      And   they  shall   be 
4  gathered  together  as  prisoners  .ire  gathered  in 
'  t!"1  pit,  and  shall  be  shut  up  in  (Lo  prison:  and 
1  after  many  dnys  they  shall  be  visifed  '     The 
king*  of  the  earth,  and  their  princes,  counsellors, 
or  ri'Jjre?,  having  combined  against  Jehovah  and 
his  anointed,  will  surely    experience  a  dreadful 
overthrow,    whf»n    they   are  cast  down  in*o  the 
pit.  ov  pri«on  of  hell,    or    the    bike  of  fir**  and 
brinistone;    yot  it    appears,    that    they    wMl    at 
lengt!)  be  vi»*i*ed  with  the  tender  mercjes   of  the 
Most  High.    And  then  thev  will  he^r  his  « 
which  they  formerly  rejected:  aad  find 


206       The  Reconciliation  and  Restoration 

ness  in  what  formerly  appeared  to  them  disa- 
greeable. And  then  they  shall  all  praise  Jeho- 
vah with  joy,  asPsal.  cxxxviii.  4?  5.  '  A\\  the 
*  kings  of  the  earth  shall  praise  thee,  O  Lord, 
4  when  they  hear  (he  words  of  thy  mouth.  Yea, 
( they  shall  sing  in  the  ways  of  the  Lord;  for 
(  great  is  the  glory  of  the  Lord.'  As  the  des- 
truction of  kings  implies  the  destruction  of  their 
adherents;  so  their  deliverance  and  happiness 
may  include  the  deliverance  and  happiness  of 
all  who  suffered  with  them,  in  consequence  of 
their  being  members  of  the  several  bodies  of 
which  the  kings  have  been  heads.* 


*  It  might  be  observed  further  from  these  passages, 
that  Psal.  cxli.  6.  has  a  peculiar  fitness  to  point  out  the 
dreadful  overthrow  of  the  wicked  judges  of  the  earth, 
who  would  not  receive  and  submit  to  the  righteous  judg- 
ments of  GOD,  when  they  shall  feel  the  terrors  of  aio- 
nian  destruction;  and  the  sweet  and  salutary  effects  of 
the  words  of  GOD,  whenever  they  are  heard  with  at- 
tention, and  received  with  faith.  The  words  in  stony 
places,  literally  read,  by  the  hands  of  the  rock.  And  may 
signify  either  the  overthrow  of  the  wicked  by  the 
hand  of  GOD,  who  is  sometimes  called  a  7?ocfc,  or  the 
hands  of  the  rcuc  may  here  represent  the  fiery  indigna- 
tion and  wrath  through  which  wicked  judges,  as  well  as 
ether  wicked  persons,  will  descend  into  destruction. — 
For  as,  when  a  person  or  number  of  persons  are  cast 
down  a  high  and  rugged  rock,  the  projecting  parts 
would  affect  them  in  their  descent:  so  the  aionian  suffer- 
ings of  t lie  wicked,  through  which  they  are  to  descend 
into  destruction,  may  affect  them  most  sensibly  in  their 
descent.  Whatever  other  senses  this  text  may  be  capa- 
ble of,  it.  seerns  to  set  forth  the  perdition  of  ungodly  men, 
by  a  striking  and  fit  similitude,  and  beautifully  intimates 
at  the  same  time,  that,  through  the  efficacy  of  the  aiotii- 
au  gospel,  the  final  issue  will  be  good. 

The  same  events  appear  to  be  set  forth  by  other  words, 


Of  all  tilings  by  JESUS  CHRIST.         207 

The  nature  of  charity  nlso.  necessarily  suppo- 
ses the  final  restoration  of  ?«1!  to  the  love  of  f>OS) 
(hat  ever  were  objects  of  charily:  for  t  Cor.  xiii. 
8.  <  Charity  never  faileth.'  Chavity  surely  ought 
to  exteiifl  to  all  men.  And  if  we  are  to  love  all 
men  in  this  life,  love  being  that  principle,  which 

Isa.  xxi v.  21,  22.  For  whatever  senses  have  been  put 
upon  this  passage,  or  (o  whatever  events  in  this  world  it 
may  have  a  partial  reference;  it  must,  I  think,  ultimate- 
ly rofVr  to  the  last  punishment  that  will  he  inflicted  on 
wicked  spirits  and  wicked  men.  For  to  whom  can  the 
term  high  one  apply,  who  is  spoken  of  as  distinct  from 
the  kings  of  the  earth,  hut  to  the  prince  of  the  power  of 
the  air,  the  spirit  that  now  worketh  in  the  children  of 
disobedience.  The  words  rendered  host  of  the  high  ones, 
is  literally  the  hostoftfa  high  one:  an]  the  kings  of  the 
earth  are  mentioned  apart.  And  to  what  time  can  it  so 
properly  refer,  as  to  that  in  which  the  prince  of  the  pow- 
er of  the  air,  and  all  spiritual  wickednesses  in  high  pla- 
ces, together  with  the  princes  of  this  world,  who  have 
opposed  the  government  of  GOD,  will  he  all  consigned 
to  a  common  punishment;  when  the  air  and  earth  where 
(hey  practised  their  wickedness,  shall  he  turned  into  a 
lake  of  fire,  and  hecome  the  theatre  of  their  punishment. 
Yet  the  text  informs  us,  that  after  many  days,  they  shall 
be  visited.  And  both  the  foregoing  and  following  text 
concur  to  show,  that  they  will  he  visited  with  a  mani- 
festation of  the  saving  truth,  Psal.  cxxxviii.  4.  *  All  the 
*  kings  of  the  earth  shall  prane  thee,  O  Jehovah,  when 
'  they  shall  hear  the  words  of  thy  mouth.'  It  will,  I 
think,  he  allowed  by  all  Christians,  that  all  kings  have 
not  done  this  as  yet;  for  instead  of  praising  Jehovah, 
and  hearing  his  word,  their  general  character  lias  been, 
that  (hey  have  combined  against  Jehovah  and  his  anoin- 
ted. Now,  when  is  it  that  all  the  kings  of  the  earth 
shall  hear  the  words  of  Jehovah,  and  praise  him?  They 
surely  have  not  all  done  it  in  this  world;  and  therefore, 
if  these  words  be  true,  they  must  do  it  in  some  after  dis- 
pensation. 


208      The  Reconciliation  and  Restoration 

can  only  make  us  desire  and  endeavour  their 
good  as  we  ought;  then  charity  must  fail  in  its 
extent,  if  those  who  possess  that  excellent  grace 
must  cease  to  love,  or  desire  the  good  of  those 
who  fall  into  condemnation.  For,  can  we  sup- 
pose it  either  consistent  with  their  own  happi- 
ness, or  submission  to  the  will  of  GOD.  to  love 
and  desire  the  happiness  of  all  men;  if  GOD  has 
determined  that  some,  not  to  say  the  greatest 
part,  shall  never  he  happy?  The  heart  that  pos- 
sesses the  warmest  love,  the  most  universal  be- 
nevolence, and  has  the  most  tender  feelings^  for 
the  sufferings  of  any  creature;  hears  the  bright- 
est image  of  GOD,  who  is  lore,  who  is  good  to 
all,  and  whose  tender  mercies  are  over  all  his 
works.  And,  I  think,  as  charity  never  fails,  we 
maybe  assured,  this  image  will  never  be  defac- 
ed, nor  diminished.  But  what  person,  whose 
heart  is  filled  with  love,  benevolence,  and  ten- 
der feelings,  can  behold  without  pain,  the  suffer- 
ings of  others,  when  these  sufferings  are  to  serve 
no  purpose  but  to  show  the  power  of  one,  in 
making  others  miserable.  If  a  person  of  the 
warmest  affection  and  most  tender  feeling,  could 
not  behold,  he  surely  would  approve,  the  most 
painful  operations  being  performed  upon  his 
friend,  that  it  is  possible  for  nature  to  bear:  when 
he  knew  that  such  operations  were  necessary  to 
prevent  death,  and  would  issue  in  a  recovery  to 
perfect  soundness  and  health:  but  who  could 
ever  approve  of  his  friend  being  put  to  such 
pain,  merely  to  show,  how  great  pain  misrht  be 
inflicted,  without  putting  an  end  to  life?  Yet  no 
other  end  can  be  supposed  in  endless  damna- 
tion; for  those  who  hold  the  doctrine  of  endless 


Of  all  things  by  JESUS  CHRIST.         209 

punishment,  hold  also,  that  the  sufferings  of  the 
damned,  can  make  no  satisfaction  for  their  sins; 
nor  conduce  to  their  happiness. 

What  end  then  can  be  answered  by  this  eter- 
nal punishment,  according  to  the  principles  of 
those  who  hold  it? 

It  cannot  be  profitable  to  GOD;  for  he  cannot 
be  profited,  by  any  tiling  that  creatures  can  ei- 
ther suffer,  or  do. 

It  cannot  be  profitable  to  angels  or  saints,  who 
are  perfectly  confirmed  in  a  holy  and  happy 
state:  for  if  their  state  be  then  perfect,  it  can  re- 
ceive no  addition,  in  these  respects. 

It  cannot  be  profitable  to  them  that  suffer;  for 
their  state  can  never  be  bettered,  if  they  are-  for- 
ever to  remain  in  an  unalterable  state  of  sin  and 
misery. 

And  can  we  suppose,  that  GOT)  will  inflict  a 
punishment  that  can  produce  no  good  end  either 
to  saints  or  sinners?  Or,  that  he  will  maVj'  any, 
not  to  say  the  greatest  part,  of  his  creatures  eter- 
nally miserable;  for  no  other  end,  than  to  show 
his  wrath,  and  make  his  power  known,  in  their 
extreme  sufferings?  The  idea  of  infinite  goodness, 
forbids  the  supposition;  and  charity  must  fail 
from  some  of  its  objects,  if  it  takes  place. 

We  may,  therefore,  I  think,  conclude,  that 
the  aionioti  sufferings  of  the  wicked,  will  he  the 
last  painful  operation  that  the  Lord,  the  healer, 
will  perform;  and  that  it  will  be  effectual  for  the 
removal  of  every  thing  that  obstructs  their  cure. 
And  when  thus  viewed,  these  aionian  sufferings, 
are  every  way  consistent  with  infinite  goodness; 
and  the  purest  charity  will  not  recoil,  nor  will 
the  tenderest  feelings  be  shocked  at  the  idea. 


210      The  Reconciliation  and  Restoration 

It  will  perhaps  he  asked,  "Will  the  aionion 
sufferings  of  the  wicked  communicate  saving 
knowledge  and  holiness?  or,  Will  the  second 
death  make  them  alive?  To  which  1  think  it  may 
be  answered:  It  is  certain  that  those  on  whom 
GOD  shall  inflict  this  sore  chastisement,  will,  in 
the  issue,  he  made  partakers  of  his  holiness;  and 
that  the  issues  of  death,  even  the  second  death 
belong;  to  him,  who  quickens  all  things,  and  to 
whom  all  live.  Hut  the  sufferings  and  death  of 
the  wicked  in  the  bike,  will  likely  contribute  no 
otherwise  to  these  great  ends,  than  chastisement 
contributes  to  instruction.  It  communicates  no 
information  of  science;  but  is  often  necessary  to 
gain  attention,  without  which  no  progress  can  be 
made  in  learning.  Or  it  may  produce  in  its  sub- 
jects something  analagous  to  w  hat  heat  produces 
in  metals;  which  gives  them  no  form,  but  ren- 
ders them  susceptible  of  the  most  useful  forms 
under  the  hand  of  a  skilful  artificer. 

Eighth.  The  Scriptures  inform  us  that  death 
and  hell  will  finally  be  destroyed,  Hus.  xiii.  14. 

*  1   will   ransom    them   from  the    power  of  the 
<  grave;  1   will  redeem    them    from    death.     O 

*  death,  1  will  be    thy  plagues;  0  grave,  I  will 
6  be  thy  destruction.     Repentance  shall  be  hid 
6  from   mine,  eyes.'     The  word   here   rendered 

frave,  is  the  Hebrew  word,  which  is  rendered 
ell,  Fsal.  ix.  17.  The  wicked  shall  be  turned 
into  hell.  And  I  could  instance  above  thirty 
places  more,- where  the  word  shaul,  or  shaule,  is 
rendered  hell  in  the  English  translation;  neither 
is  there  any  other  Hebrew  word  that  is  rendered 
bell  in  the  Old  Testament.  The  septuagint 


Of  all  things  by  JESUS  CHRIST.         211 

translates  it  hades,  that  is  hell,  in  this  and  other 
phces,  above  sixty  times.  The  words,  above 
quoted,  would  therefore  read  according  to  the 
Hebrew  and  Greek,  '  I  will  ransom  them  from 
6  the  power  of  hell;  I  will  redeem  them  from 
'  death.  ()  death  I  will  be  thy  plagues,  O  hell 
*  I  will  be  thy  destruction  '  But  when  will, 
death  and  hell  be  destroyed?  Not  at  the  general 
resurrection;  for,  after  the  general  judgment, 
death  and  hell  both  exist,  Hev.  xx.  14.  <  And 
<  death  and  hell  were  cast  into  the  lake  of  fire.' 
From  which  it  appears,  that  they  are  then  only 
cast  into  a  different  form,  or  manner  of  operation; 
which  must  continue  till  all  disobedience  is  over- 
come, and  all  enmity  destroyed;  so  that  no  ene- 
my shall  be  found  to  oppose  the  purpose  of  GOD, 
concerning  the  reconciliation  and  union  of  all 
things  under  Christ.  And  when  ever  this  is  the 
case,  death  being  the  only  obstacle,  that  will 
then  obstruct  that  most  desired  event;  it  will  be 
destroyed  as  the  last  enemy.  1  Cor.  xv.  3(5. — . 
(  The  last  enemy  that  shall  be  destroyed  is 
'  death.'  The  destruction  of  death  here,  cannot 
mean  the  destruction  of  the  death  that  men  die  in 
this  world;  for  when  this  death  shall  he  destroy- 
ed by  the  general  resurrection,  there  will  remain 
many  enemies  to  be  destroyed  after  it.  It  must 
therefore  mean  the  destruction  of  the  second 
death,  or  the  last  operations  of  death  and  hell 
in  the  lake  of  fire.  And  the  destruction  of  death, 
as  necessarily  implies  the  return  of  life,  to  all 
that  were  under  its  power,  as  the  abolishing  of 
darkness,  implies  the  return  of  light. 

Ninth.  The   Scriptures    inform    us,   that  all 
things  are  to  be  restored)  which  cannot  be  the 


212      The  Reconciliation  and  Restoration 

case,  if  any  thing  remains  for  ever  under  the 
second  death,  whether  we  consider  that  death  as 
consisting  of  endless  misery,  or  endless  insensi- 
bility.    Acts  iii.  2t.  <  whom  the   Heaven  must 
*  receive,  until  the  times  of  the  restitution  of  all 
'  things.'     The  word  until  in  this  verse,  which 
is  an  adverb  of  time,  refers  to  some  time  when 
Christ  is  to  come  again  from   Heaven;  arid  if  it 
refers  to  his  coming  to  judge  all  men  at  the  end 
of  the  world,  it  shows,  in  the  plainest  manner, 
that  the  times  of  restitution  will  only,  as  it  were, 
begin  to  appear;  instead  of  being  finished  at  the 
general  judgment.     It  must,  1  think,  at  soonest, 
refer  to  the  coming  of  Christ,  at  the  first  resur- 
rection, when  the  reign  of  the  saints,  in  the  mil- 
lenial  state  of  the  kingdom  of  Christ  upon  earth 
takes  place,  supposing  he  should  then  come  lite- 
rally from   Heaven,  to  reign  on  earth  with  his 
saints.  And  though  this  may  be  one  of  the  times 
of  restitution,  there  must  still  remain  times,  or  at 
least  a  time  of  restitution  in  the  succeeding  state 
of  his  kingdom.   The  Apostle  James  calls  those 
who  are  begotten  by  the  word  of  truth,  in  this 
dispensation,  only  a  kind  of  first  fruits  of  his 
creatures,  Jam.  i.  18.     *  Of  his  own  will  begat 
*  he  us  by  the  word  of  truth,  that  we  should  be  a 
<  kind  of  first  fruits  of  his  creatures/     These 
will  be  made  alive  by  Christ  at  his  coming;   but 
all  things  will  not  be  quickened,  or  the  whole 
harvest  brought  in,  till  after  the  aiotiian  times*, 
or  times  of  refreshing  and  restitution,  which  shall 

*  We  meet  with  the  words  aionian  times,  2  Tim.  i.  9. 
and  Tit.  i.  2.  Should  1  have  occasion  to  write  more 
fully  on  this  subject,  something  might  be  said  concern- 
ing these  texts. 


Of  all  things  by  JESUS  CHRIST.         213 

come  from  the  presence  of  the  Lord  in  his  aionian 
kingdom,  shall  be  fulfilled.  But  these  first  fruits- 
will  be  a  sure  pledge  of  the  whole;  for  if  the 
first  fruits  be  made  holy,  the  lump  shall  also  be 
made  holy.  We  also  read  of  the  general  assem- 
bly of  the  church  of  the  first  born,  Heb.  xii.  23. 
And  as  the  first  born  make  but  a  small  part  of 
some  numerous  families;  so,  it  is  likely,  the 
church  of  the  first  born,  signified  by  the  heavenly 
Jerusalem,  will  make  but  a  small  part  of  the 
whole  family  in  Heaven  and  earth;  wl  :>  being 
all  named  in  GOD*,  will  all  come  to  enjoy  the 
privileges  of  children;  though  many  that  appear- 
ed first  in  this  dispensation,  will  be  last  in  thatf. 
The  restoration  of  all  things  is  evident  from  this, 
that  the  whole  creation  labours  and  travels  in 
pain  towards  the  glorious  liberty  of  the  sons  of 
GOD,  Rom.  viii."23.  *  For  we  know  that  the 
'  whole  creation  groaneth  and  travelleth  in  pain 
6  together  until  now.'  ver.  19.  '  For  the  earnest 
'  expectation  of  the  creature  waiteth  of  the  man- 
i  ifestation  of  the  sous  of  GOD.'  And  as  the 
whole  creation  that  is  under  the  bondage  of 
corruption,  labours  and  waits  for  this  glorious 
event;  so  they  will  most  certainly  enjoy  it  at  last. 
Rom.  uii.  21  *  Because  the  creation  itselfj  also 

<  shall  be  delivered  from  the  bondage  of  corrup- 
'  tion,    into  the  glorious    liberty  of  the  sons  of 

<  GOD.'     The  whole  creation  .here  spoken  of, 
is  distinguished  from  those  that  become  the  chil- 
dren of  GOD,  in  this  dispensation,  or  who  be- 
come members  of  the  church  of  the  first  born,  by 
receiving  the  iirst  fruits  of  the  Spirit;   and  the 

*  E[)h.  iii.  15.  t  Mat.  xix.  3.  J  The  Greek  word 
here  is  the  same  with  that  rendered  creation,  yer.  JJ. 
and  itev.  iii.  and  in  many  other  places. 


214     The  Reconciliation  and  Restoration 

distinction  is  so  clear,  that  any  who  read  with- 
out prejudice  may  perceive  it.  For  the  creature, 
or  whole  creation,  is  said  to  wait  for  the  mani- 
festation of  the  Sons  of  GOD,  and  shall  be 
brought  into  their  liberty.  The  Apostle  also 
mentions  the  creatures  as  distinct  from  those  who 
have  received  the  first  fruits  of  the  Spirit;  for 
it  is  said,  not  only  they,  but  ourselves  also  who 
have  received  the  jirst  fruits  of  the  Spirit.  The 
creation  is  here  as  much  distinguished  from  the 
sons  of  GOD,  as  the  world  in  other  places  is 
distinguished  from  believers.  And  as  GOD  sent 
his  Son  to  be  the  Saviour  of  the  world,  the 
world  will  most  certainly  be  saved  by  him.  And 
when  the  whole  creation  is  delivered  from  the 
bondage  of  corruption,  then  all  will  be  restored 
to  liberty,  holiness,  and  happiness,  for  that  is 
the  liberty  of  the  sons  of  GOD. 

Tenth.  The  Scriptures  do  also  inform  us,  that 
as  all  things  are  to  be  restored  by  Christ;  so 
they  will  all  be  inherited  by  him,  1:1  eb.  i.  1,  2. 

*  GOD  who  at  sundry  times,  and  in  divers  man- 

*  ne-rs,  spake  in  time  past  unto  the  Fathers,  hath 

*  in  these  last  days  spoken  unto  us  by  his  Son, 
(  whom  he  hath  appointed  heir  of  all  things.' — 
This  appointment  of  the  Father  necessarily  im- 
plies,   both  a  recovery  of  all  from    death  that 
have  been  under  its  power,  and  a  renewing  of 
the  image  of  GOD  in  all  in  whom  it   hath  been 
lost;  for  Christ  cannot  be  said  to  inherit   what 
does  not  exist,  nor  can  he  be  said  to  inherit  wiiat 
is  unholy,  or  in   a  state  of  enmity  against  him. 
His  being  heir  of  all  things,  as  necessarily  im- 
plies that  all  things  will  at  last  be  made  subject 
to  him,  as  the  gift  of  the  Heathen  for  his  inheri- 
tance, implies,  that  the  Heathen  should  become 


Of  all  things  ly  JESUS  CHIMST.         215 

obedient  unto  him,  by  the  preaching  of  the  gos- 
pel. Since  therefore,  Christ  is  appointed  heir 
of  all  things,  and  there  can  he  no  ground  to  think 
that  he  will  fail  of  inheriting  any  thing  that  was 
appointed  for  him  of  the  Father:  there  appears 
to  be  the  greatest  ground  to  believe,  that  nothing 
will  be  finally  lost,  nor  will  any  eternally  prrUh, 
bat  that  all  will  be  restored  to  the  love  of  GOD, 
and  the  enjoyment  of  him  as  their  chief  good. — 
Then,  and  not  till  then,  will  GOD  be  all  in  all, 
and  Christ  inherit  all  things,  and  Jehovah  re- 
joice in  all  his  works  together. 

The  present  design  will  not  admit  of  enlarg- 
ing on  this  agreeable  subject;  but  it  is  hop^d, 
these  short  hints  may  help  the  attentive  reader 
of  the  Scriptures,  to  see  a  train  of  evidence,  from 
the  infallible  testimony  of  the  word  of  GOD; 
proving  in  the  clearest  manner,  That  GOD  is 
good,  and  doth  good;  that  his  compassion  is*  not 
limited,  but  that  his  tender  mercies  are  over  all 
his  works;  that  it  is  his  will  and  unalterable 
purpose,  that  all  things  shall  be  reconciled  and 
united  in  Christ;  that  for  this  end  he  hath  declar- 
ed his  word,  and  manifested  hi*  grace;  that  the 
word  ho  hath  declared,  and  the  grace  he  hath 
manifested  in  and  by  Christ  Jesus,  will,  through 
the  efficacy  of  his  spirit,  infallibly  effect  his  pur- 
pose; that  in  the  process  of  the  mediatory  ad- 
ministration, all  will  be  delivered  from  the  bon- 
dage of  corruption^  and  enjoy  the  glorious  liber- 
ty of  the  sons  of  GOD:  and  that  Jesus  Christ 
will  finally  make  all  things  new,  and  inherit  all 
things.  And  that  the  end  of  the  mediatory  gov 
ernment,  being  fully  accomplished,  and  the  king- 
dom perfected  in  holiness,  it  will  be  delivered 


216      The  Reconciliation  and  Restoration 

up  to  GOD  the  Father;  that  then  all  rule,  au- 
thority, and  power  being  put  down,  all  coercive 
force  will  for  ever  cease,  its  end  being  fully  ac- 
complished.    This  sublime  happiness,  this  per- 
fect bliss,  and  unfading  felicity,  to  which  GOD 
is  conducting  all  things  by  Jesus  Christ,  exhibits 
iu  him  a  character  infinitely  lovely;  a  character 
which  cannot  fail  to  excite  the  love,  and  gain  the 
confidence  of  all   who  know  it.     So  it  is  said, 
Psal.  ix.  10.  <  They  that  know  thy  name,  shall 
'  put  their  trust  in  thee.?     And  when  the  Scrip- 
tures reveal  THIS  to  be  the  end  of  the  mediatory 
administration,   they    exhibit  a   PLAN   of  pure 
grace,  abundant  mercy,  and  boundless  love,  in 
which  unspotted  holiness,  perfect  righteousness, 
and  inviolable  truth,  shine  forth  with  such  agree- 
able harmony  and  engaging  beauty,  as   cannot 
foil  to  affect  the   soul   that  perceives  it.     For, 
when  the  mediatory  plan  of  redemption  is  thus 
viewed,  it  will  appear  to  be  a  plan,  every  way 
worthy  of  infinite  wisdom  to  contrive,  infinite 
goodness  to  approve,  and  infinite  power  to  effect; 
and  will  natively  raise  in  the  mind,  such  ideas 
of  the  boundless,  unchangeable,  and  indefeasible 
love  of  GOD,  his  unsearchable  wisdom,  and  vast 
designs;  as  will  draw  from  the  heart,  that  pa- 
thetic exclamation,  and  comfortable  conclusion, 
Horn.  xi.  83.  36.     <  O  the  depth  of  the  riches, 
'  both  of  the  wisdom  and  knowledge  of  GOD! 

*  How  unsearchable  are  his  judgments  and  his 
(  ways  past  finding  out!  For  of  him,  and  through 

*  him,  and  to  him  are  all  things.     To  whom  be 

*  glory  forever.     Amen.9 

As  this  view  of  the  mediatory  administration, 
lays  a  most  extensive  and  well  grounded  foun- 
dation for  that  universal  benevolence,  which  the 


Of  all  tilings  by  JESUS  CHRIST.          217 

Scriptures  so  frequently  and  forcibly  recommend; 
so  it  discovers  a  most  agreeable  prospect,  that, 
when  GOD  shall  have  finished  the  mystery  of 
his  will,  the  whole  creation  shall  be  delivered 
from  the  bondage  of  corruption,  from  all  the  ef- 
fects of  sin;  nothing  that  is  offensive  to  Jehovah 
will  remain,  every  defect  will  he  healed,  every 
disorder  rectified,  all  enmity  destroyed,  and  uni- 
versal harmony,  and  uqsullied  perfection,  shall 
reign  through  the  vast  extended  empire  of  Jeho- 
vah; every  creature,  to  the  utmost  bounds  of  the 
creation,  shall  cheerfully  bow  to  his  sceptre,  and 
sing  his  praise;  then  GOD  will  he  all  in  all, and 
Jehovah  wHl  rejoice  in  all  his  works. 

As  the  doctrine  of  universal  restoration  may 
likely  be  objected  to,  by  many  serious  persons, 
who  by  an  implicit  compliance  with  popular  opi- 
nion, and  habit  of  thinking,  have  been  accustom- 
ed to  unite  the  most  inconsistent  ideas;  (for  what 
can  be  more  inconsistent  than  the  idea  of  an  in- 
finitely good  Being,  and  the  idea  of  his  making 
a  great  part  of  his  creatures  for  ever  miserable;) 
1  shall  therefore  take  notice  of  such  objections  as 
are  likely  to  occur,  as  far  as  I  think  is  consistent 
with  the  short  manner  in  which  the  subject  is 
here  treated. 

Objection  I.  The  wicked  never  can  be  restor- 
ed, or  brought  out  of  that  state  to  which  they 
will  be  condemned;  for  Christ  says,  Mat.  xxv. 
41.  46.  *  Depart  ye  cursed  into  everlasting  fire. 

*  And  these  shall  go  away  into  everlasting  nun- 
«  ishment.'    Ho  also,  ft'Thes.  i.  9      <  Who  shall 
'  be  punished    with    everlasting  destruction.' — 
Rev.  xx.  10    (  And  shall  be  tormented  day  aud 

*  night  for  ever  and  ever.' 


218       Objections  against  the  Restoration 

Answer.  The  force  of  this  objection  depends 
wholly  on  the  words  everlasting  am]  for  ever 
and  every  signifying  endless  duration;  i(s  force 
will  therefore  be  wholly  broken,  when  it  is  con- 
sidered that  the  Scriptures  apply  these  words 
fo  things  that  we  are  certain  have  an  end. — 
Such  as  the  hills,  Gen.  xlix.  £6.  *  Unto  the  ut- 
:  most  bound  of  the  everlasting  hills.'  The 
priesthood  of  the  house  of  Aaron,  Exod.  xl.  15. 

*  Their  anointing  shall  be  an  everlasting  priest- 
4  hood.'  And  the  possession  of  the  land  of  Ca- 
naan by  the  seed  of  Abraham,  Gen.   xvii.  8. — 

*  And  I  will  give  unto  thee,  and  to  thy  seed  after 
'  thee,  the  land  wherein  thou  art  a  stranger,  all 
'  the  land  of  Canaan  for  an  everlasting  inheri- 
'  tance.     The  words  for  ever  and  ever  are  used 
in  the  same  sense,  Jer.  vii.  7«     '  The  land  that  I 
<  gave  to  your  fathers  for  ever  and  ever.'     And 
Jer.  xxv.  3.     <  The  land  that  the  LORD  hath 

*  given  to  you  and  to  your  fathers,  for  ever  and 

*  ever.'  These  applications  of  these  words  in  the 
Scriptures,  do  clearly  show,  that  endless  punish- 
ment or  perdition  cannot  be  proved  from  them; 
and  also  that  they  are  improper  translations  of 
the  Hebrew  word  Qtyf  and  the  Greek  words  Muv 
and  aiwtoe  for  which  they  are  frequently  used. 

Obj.  2.  It  is  said,  Mat.  xii  31,  32.  'The 
»  blasphemy  against  the  Holy  Ghost  shall  not  be 
'forgiven  unto  men.  But  whosoever  speaketh 

*  against  the  Holy  Ghost,  it  shall  not  be  forgiven 
6  him,  neither  in  this  world,  neither  in  the  world 
'  to  come/    Therefore,  those  that  are  guilty  of 
this  sin,  cannot  obtain  forgiveness  in  the  world  OF 
<iispeR$ation  that  takes  place  at  the  end  of  this, 

consequently  can  never  be  restored. 


Of  all  things  by  JESUS  CHRIST. 

Tliis  objection  supposes,  thnt  those  who 
are  not  guilty  ofthis  sin  will  be  forgiven  in  the 
world  to  come,  which  I  suppose,  those  who 
make  it,  will  not  readily  grant.  But  without 
insisting  on  what  objectors  or  others  may  say, 
or  what  their  sayings  may  infer,  the  matter  is 
very  plain  as  recorded,  Mark  iii.  28,  20.  '  Ve- 
i  rily  I  say  unto  you,  All  sins  shall  he  forgiven 

•  unto  the  sons  of  men,  and  blasphemies  where- 

•  with  soever  they  shall    blaspheme:  but  he  that 
'  shall  blaspheme  against  the  Holy  Ghost,   hath 
<  never  forgiveness,  but  is  in  danger  of  eternal 
;  damnation.'      Krora  this   text   it  is  plain,   that 
this  sin  subjects  to  what  is   here   called    eternal 
damnation;  but  the  word  rendered  eternal,  is,  in 
several  instances  used  to  denote  a  limited  dura- 
tion, and  therefore  cannot  prove  endless  daw  na- 
tion.    The  last  clause  of  ver.   %().   is  literally 
thus,  hath  not  forgiveness  unto  the  aion,  but  is 
in  danger  ofaionian  judgment. 

Now,  though  the  person  that  is  guilty  of  this 
sin,  Is  not  to  have  forgiveness  in  the  world  to 
come,  but  in  the  world  to  come  is  liable  to  pun- 
ishment; yet  as  there  are  several  worlds  to  come, 
if  the  word  aion,  signifies  world,  he  may  still 
have  forgiveness  in  some  future  world.  For 
that  there  are  aions  to  come  is  evident  from  Eph. 
ii.  7  '  That  in  the  aions  to  come,  he  might  show 
•  the  exceeding  riches  of  his  grace.'  In  this 
text,  the  word  aion  in  a  plural  form,  is  rendered 
ages  in  the  K.nglish  translation,  and  so  is  it  also 
Kph.  iii.  5.  and  Col.  i.  25.  which  is  surely  a 
better  translation  than  either  eternity  or  world. 
It  sterns  to  be  very  improperly  rendered  world, 
1  Cor.  x.  It.  <  Now  all  these  things  happened 


220         Objections  against  the  Restoration 

'  unto  them  for  ensamples;  and  they  are  written 
'  for  our  admonition  on  whom  the  ends  of  the 
'  world I  are  come.'  The  word  here  rendered 
world  is  ai'ons;  it  should  therefore  have  been 
rendered  worlds,  supposing  world  a  just  trans- 
lation of  aion.-  Would  it  not  he  more  agreea- 
ble to  truth,' afid  the  original  text,  to  reliefer  the 
\vord  ages?  It  is  certain,  the  end  of  Old  Testa- 
ment ages,  and  beginning  of  the  New,  took 
place  in  the  days  of  the  apostles;  but  the  end  of 
the  world  has  not  taken  place  yet.  It  is  also 
said,  Heb.  ix.  26.  /  But  now  once  in  the  end  of 

<  the  world,  he  hath  appeared  to  put  away    sin 

<  by  the  sacrifice  of  himself     Here    again  the 
word  rendered  world  is  aions,  and  refers,  1  ap- 
prehend, to  the  ages  mentioned,  Eph.  iii.  5.  and 
Col.  i.  26.  for  it  was  in    the   end  of  these  that 
Christ  appeared  in  this  world.     The  word  ren- 
dered world  in  the  first  clause  of  Heb.  ix.  26.  is 
kosmou,  and  kosmos  properly  signifies  world; 
but  cutty  neither  signifies  world  nor  eternity,  pro- 
perly; but  an  indefinite  duration,  frequently,  ve- 
ry long. 

That  aionian  things  exceed  the  duration  of 
this  visible  creation,  as  the  life  of  a  man  or  an 
infant,  is  exceeded  in  duration  by  the  visible 
things  which  we  behold;  seems  likely,  from  % 
Cor.  iv.  18.  /  While  we  look  not  at  the  things 
*  which  are  seen,  but  at  the  things  which  are  not 
f  seen;" for  the  things  that  are  seen  are  for  a  sea- 
'  son,  but  the  things  that  are  not  seen  are  aioni. 
'  an.'  This  contrast  seems  clearly  to  show 
that  aionian  things,  and  consequently  aionian 
punishment,  will  be  of  amazing  long  duration; 
but  the  word  aionios,  can*  no  more  signify  eter- 


Of  all  things  by  JESUS  CHRIST.          221 

nal,  than  aion  can  signify  eternity,  and  that  aion, 
rannot  signify  eternity  is  evident  from  its  fre- 
quently occuring  plural;  neither  can  aionian  sig- 
nify eternal,  since  it  is  frequently  applied  to 
things  of  a  limited  duration.  When  therefore 
it  is  said  of  any  person  or  persons,  that  they 
have  no  forgiveness  either  in  this  world  or  age,  nor 
that  which  is  to  come,  or  that  they  have  no  forgive- 
ness unto  the  age.  hut  are  in  danger  of,  or  liahle 
to  aionian  judgment  or  condemnation;  it  cannot 
prove  endless  punishment,  hut  only  a  punish- 
ment of  an  aionian  or  immensely  long  duration. 

Obj.  3.  It  is  said  of  Judas,  Mark  xiv.  21. 
'  Good  were  it  for  that  man,  if  he  had  never 
4  been  born,'  Now,  if  Judas  shall  be  restored 
to  endless  felicity  at  last,  however  long  or  ex- 
treme his  sufferings  may  be,  it  will  still  be  bet- 
ter for  him  in  the  end  to  have  been  born,  than 
not  to  have  been  born. 

Jins.  It  is  not  said  of  Judas,  good  were  it 
for  that  man,  if  he  had  never  been;  but  if  he  had 
never  been  born.  If  Judas  had  proved  an  un- 
timely birth,  or  had  the  womb  been  his  grave, 
he  would  not  have  been  guilty  of  the  aggravated 
crime  of  betraying  his  Lord  and  Saviour;  and 
consequently  would  not  have  been  liable  to  the 
punishment  that  is  connected  with  that  crime, 
and  might  still  have  enjoyed  the  common  privi- 
leges of  humanity,  or  been  in  a  state  similar  to 
other  infants;  in  which  case,  it  may  well  be  sup- 
posed, his  situation  would  have  been  more  tole- 
rable. For  if  it  shall  be  more  tolerable  for  So- 
dom and  Gomorrah  in  the,  day  of  judgment;  than 
for  those  cities  in  which  the  mighty  works  of 
Christ  were  dune;  it  will  surely  be  much  more 
tolerable  fur  an  untimely  birth  in  that  day,  than 


222         Objections  against  the  Restoration 

for  an  apostle  who  hath  betrayed  his  Lord  and 
Saviour.  'This  sense  of  our  Lord's  \vords  ap- 
pears to  be  illustrated  and  confirmed,  From 
Ecd.  vi.  3.  '  If  a  man  beget  an  hundred  chil- 

*  dren,  and  live  many  years,  so  that  the  days  of 
(  his  years  be  many,  and  his  soul  be   not    filled 
6  with  good,  and  also  that  he  hath  no  burial;   1 
(  say  that  an  untimely  birth  is  better  than  he.' 
The  words  quoted  in  the  objection  are  therefore 
in   no  respect  inconsistent  with,  or  opposite   to 
the  doctrine  of  universal  restoration. 

Obj.  The  fire  with  which  the  wicked  are  to 
be  punished  is  called  unquenchable,  Mat.  iii. 
i%>.  '  He  will  burn  up  the  chaff  with  unquench- 
<  able  fire.'  Mark  ix.  44.  *  Where  their  worm 

*  dieth  not,  and  the  fire  is  not  quenched.'     Now 
the  fire  that  is  not  quenched,  must  always  burn, 
and  being  unquenchable,  it  can  never  be  extin- 
guished; the  worm  also  that  dieth  not,  must  live 
for   ever.     Therefore    the    punishment    of    the 
wicked  represented  by  these  similitudes;  must  be 
eternal. 

Ans.  The  fire  that  cannot  be  quenched  till  it 
has  consumed  the  subject  upon  which  it  operates, 
may  be  said  to  be  unquenchable.  If  a  simili- 
tude might  be  used  here,  accidental  fires,  by 
which  houses  are  consumed,  sometimes  prove 
unquenchable,  or  cannot  be  quenched,  by  all 
the  efforts  used  to  quench  them,  till  they  have 
totally  destroyed  all  that  is  subject  to  their  pow- 
er, within  the  sphere  of  their  operations.  And 
a  fire  that  is  suffered  to  burn,  till  it  die  out  of 
itself,  may  be  said  not  to  be  quenched.  £o  that 
according  to  the  most  common  ideas  conveyed 
by  those  words,  when  applied  to  such  fires  as 
we  are  acquainted  with,  they  do  not  signify  end- 


Of  all  tilings  by  JESUS  CHRIST.          223 

less  burning;  hut  do  fitly  signify  the  irresistable 
force  of  ihrit  fier>  indignation  Uiat  >hall  devour 
the  wicked,  ami  the  efficacy  of  its  operations  in 
the  aionian  times,  till  all  corruption  be  utterly 
consumed. 

The  word  rendered  //<?//,  Mark  ix.  43.  is  not 
hades;  but  gehenna;  the  Hebrew  words  a  valley, 
and  henem,  expressed  with  the  (*reek  letters, 
and  is  literally  the  valley  of  hinnum.  This 
valley  lying  near  Jerusalem,  had  been  the  place 
in  which  the  idolatrous  Jews  burned  the  r  chil- 
dren to  Molech;  and  was  also  called  top/iet, 
from  the  Hebrew  word  tep,  which  signifies  a 
timbrel,  tahret,  or  drum,  that  instrument  of  mu- 
sic being  used,  it  seems,  at  the  time  of  these  ido- 
latrous and  barharous  sacrifices.  2  Kings  xxiii. 
10.  «  And  he  defiled  Tophet,  which  is  the  valley 
6  of  the  children  of  Hinnom,  that  no  man  might 
'  make  his  son  or  his  daughter  to  pass  through 
'  the  fire  to  Molech.'  Our  Lord  seems  to  allude 
to  the  worms,  which  continually  preyed  on  tha 
dead  carcasses,  that  were  cast  into  this  valley, 
after  it  was  made  an  unclean  place;  and  the  fire 
that  was  kept  there  to  consume  the  filthiness, 
and  purify  the  air  from  the  noxious  vapours, 
which  might  be  occasioned  by  that  defilement. 
The  figurative  allusion  which  our  Lord  makes 
to  this  place,  when  speaking  of  the  state  of  the 
damned,  behoves  to  have  been  very  well  known 
to  the  Jews;  for  it  had  been  used  as  ancient  as 
the  days  of  Isaiah,  as  appears  from  Isa.  xxx.  33. 
For  Tophet  is  ordained  of  old:  yea,  for  the 
king  it  is  prepared,  he  hath  made  it  deep  and 
large;  the  pile  thereof  is  fire  and  mm  h  wood, 
the  breath  of  the  Lord,  like  a  stream  of  brim- 
stone doth  kiudle  it.'  Now  the  lire  ufgskenua, 


224        Objections  against  the  Restoration 

or  Tophet,  being  prepared  for  the  highest  de- 
nomination ot  men  even  the  king:  We  are  in- 
formed, that  it  is  deep  and  large,  that  it  may  con- 
tain all  the  kings  of  the  earth,  and  their  coun- 
sellors, who  have  combined  against  Jehovah  and 
his  anointed;  arid  all  their  retinue  who  have 
loved,  and  furthered  their  wicked  devices:  And 
as  their  cruelty  and  opposition  lias  been  violent 
against  the  anointed  of  Jehovah,  and  his  loyal 
subjects;  the  fire  of  gehenna  will  affect  them 
with  a  proportionable  violence,  when  the  breath 
of  Jehovah,  like  a  stream  of  brimstone,  shall 
kindle  it.  But  however  deep  and  large  it  may 
be,  we  cannot  suppose  its  extent  to  be  infinite; 
and  however  much  fire  and  wood  may  be  in  the 
pile,  we  have  no  sufficient  ground  to  conclude 
that  it  will  be  inexhaustible. 

With  respect  to  the  expression,  the.  fire  is  not 
quenched,  on  which  the  objection  chiefly  depends; 
we  tirid  it,  in  other  places  of  Scripture,  applied 
to  things  that  we  know  have  come  to  an  end. — 
Jer.  vii.  20.  <  Therefore  thus  saith  the  Lord 

*  GOD,    behold   mine  anger  and  my  fury  shall 
'  be  poured  out  upon  this  place,  upon  man  and 
<  upon  beast,   and  upon  the  trees  of  the  field, 
6  and  the  fruit  of  thr\  ground;  and  it  shall  burn, 
6  and  it  shall  not  be  quenched/     Jer.  xvii.  ^7. 
'  Then  will  I  kindle  a  fire  in  the  gates  thereof, 
'  and  it  shall  devour  the  palaces  of  Jerusalem; 

*  and  it  shall  not  be  quenched.'    These  passages 
have  a  manifest  reference  to  the  destruction  of 
Jerusalem,  and  the  desolation  of  the  country  of 
Judah,  by  the  Chaldeans;  yet  the  gates  of  Je- 
rusalem were  afterward    built,  the  city  inhabit- 
ed, and  the  land  cultivated.     And  this  applica- 
tion of  the  expression,   shall  not  be,  quenched, 


Of  all  things  by  JESUS  CHRIST.         225 

shows,  that  it  cannot  prove  endless  duration. — 
And  what  is  said  of  the  worm  not  dying,  may 
be  understood  in  a  similar  sense. 

It  may,  however,  be  every  way  consistent 
with  the  doctrine  of  universal  restoration,  to  ad- 
mit that  the  worm  mentioned  in  the  objection 
shall  never  die;  if  it  is  allowed  to  undergo  a 
change  analogous  to  the  worm  alluded  to  in  the 
figure.  It  is  well  known  that  the  worm  or  worms, 
that  breed  in  dead  carcasses,  or  currupted  mat- 
ter, after  they  have  exhausted  that  matter,  or 
come  to  a  certain  maturity,  go  into  an  inactive 
state,  and  afterwards  come  forth  with  very  differ- 
ent properties;  for  instead  of  coming  forth  worms 
again,  they  come  forth  flies,  having  feet  to  walk, 
and  wings  to  mount  in  the  air,  with  great  activ- 
ity; where  as  before,  they  could  only  crawl  in 
the  place  where  they  lay,  having  neither  feet 
nor  wings.  Now  the  gnawings  and  stings  of 
conscience  being  represented  by  the  worm  that 
dieth  not,  the  similitude  used  by  our  Lord,  sets 
forth  the  co  operation  of  conscience  with  thejire 
of gehenna;  and  shows  that  the  most  excruciat- 
ing pains  will  be  accompanied  with  the  deepest 
remorse.  In  the  present  state,  men  find  various 
ways  and  means  to  obstruct  the  operations  of 
conscience;  but  those  that  are  cast  into  gehenna, 
or  the  lake  of  fire  and  brimstone,  kindled  by  the 
breath  of  Jehovah,  will  find  no  way  nor  means 
to  avoid  its  painful  gnawing.  Conscience  will 
then  become  a  worm  of  such  strength  and  capa- 
city, as  to  eat  up  all  their  corruption;  in«l  dread- 
ful must  the  gnawings  thereof  be,  that  will  aci  oin- 
pany  the  aionian  destruction  of  the  wicked  in 
the  fire  of  the  lake.  As  the  sufferings  of  the 


226         Objections  against  the  Restoration 

wicked  are  generally  represented  as  issuing  in 
destruction  or  death;  so  it  may  be,  that  when 
conscience  has  performed  its  work,  in  rooting, 
out  of  the  soul,  every  desire  to  sin,  and  destroy- 
ed the  most  latent  seed  of  corruption,  a  state  of 
insensibility,  or  death,  may,  for  a  time,  succeed 
these  amazing  pangs  of  conscience  and  pains  of 
hell  fire.  Then  supposing  this  should  be  the 
case;  when  they  issue  from  this  death,  to  him  to 
whom  the  issues  of  death  belong,  being  quicken- 
ed and  brought  back  from  these  depths  of  de- 
struction and  death,  and  delivered  from  the  low- 
est hell;  conscience  will  then  revive  also.  But 
it  will  be  as  different  in  its  appearance  and  ope- 
ration, from  what  it  was  in  the  lake  of  fire;  as  a 
flie  after  it  is  quickened  from  its  inactive  state, 
is  different  in  its  appearance  and  operations, 
from  what  it  was,  when  a  worm  crawling  in  a 
dead  carcase.  The  proportion  may  be  immense- 
ly different,  but  the  analogy  between  the  simili- 
tude and  the  thing  signified,  appears  both  strik- 
ing and  beautiful. 

This  similitude  represents  the  conscience  of  a 
wicked  person  in  hell,  as  swelling  with  a  sense 
of  sin;  incapable  to  ascend  in  heavenly  contem- 
plations; revolving  on  impure  objects,  which  for- 
merly gave  delight  to  the  soul;  but,  in  this  state, 
fill  it  with  remorse  and  horror;  and  gnawing  the 
soul  to  its  centre,  till  its  irksome  and  painful 
gnawings  have  eaten  from  the  soul  every  impure, 
or  sinful  desire:  And  it  represents  the  consci- 
ence of  the  same  person,  when  visited  with  the 
reviving  and  refreshing  influences  of  the  spirit  of 
GOD,  as  winged  with  faith  and  hope;  animated 
by  love  to  GOD,  and  divine  things;  ascended  in 


Of  all  things  l)ij  JESUS  CHUIST.          227 

contemplation  of  seraphic  bliss;  and  tasting  these 
pure  delights,  and  enjoying  that  sublime  felicity, 
that  flows  from  the  benign  influence  of  the  sun  of 
righteousness,  or  light  of  the  new  Jerusalem. 

When  therefore  the  words  of  our  Lord,  Mat. 
Hi.  12.  and  Mark  ix.  44.  are  compared  with 
other  expressions  of  a  similar  kind  in  the  sacred 
Scriptures,  there  appears  no  ground,  from  them, 
to  conclude  endless  punishment.  And  if  the  si- 
militudes be  uses,  be  attended  to,  and  followed 
to  their  full  extent;  they  convey  by  the  most 
natural  analogy,  the  final  restoration;  and  not 
the  endless  damnation,  of  those  who  shall  be  cast 
into  gehenna. 

Obj.  3.  The  duration  of  the  happiness  of  the 
righteous,  is  no  otherwise  expressed  in  Scrip  • 
ture  than  the  misery  of  the  wicked;  and  there- 
fore, if  the  words  that  are  applied  in  Scrrp  uie 
to  the  misery  of  the  wicked,  do  not  signify  end- 
less duration;  we  can  have  no  security  for  the 
endless  happiness  of  the  righteous. 

dns.  It  is  certain  that  the  Scriptures  set  forth 
aionian  happiness,  as  an  object  of  hope  to  tne 
righteous,  and  aionian  misery  as  an  object  of  fear 
to  the  wicked.  From  which  it  is  evident,  that 
there  will  be  an  aionian  period,  or  age  in  the 
kingdom  of  Christ,  in  which  those  who  follow 
him  in  the  exercise,  of  faith,  mortification,  and 
self-denial,  will  sing  and  rejoice  for  gladness 
of  heart;  and  those  who  through  unbelief  l»ave 
fulfilled  the  desires  of  the  flesh,  and  of  the  mini, 
shall  cry  for  sorrow  of  heart,  and  howl  for  • ex- 
ation  of  spirit;  when  those  who  now  suffer  for 
Christ,  shall  reign  with  him,  and  those  whu 


228         Objections  against  the  Restoration 

oppose  his  Spirit,  and  persecute  his  people,  shall 
suffer.  But  then  it  is  as  certain,  that  the  Scrip- 
tures lead  our  views  beyond  these  aionian  suf- 
ferings, since  they  assure  us,  that  it  is  the  will 
of  GOD  that  all  things  shall  he  reconciled;  that 
it  is  his  purpose,  that  all  things  shall  he  gather- 
ed together  in  Christ,  and  that  the  creation  shall 
be  delivered  from  the  hondage  of  corruption. — 
And  though  we  had  nothing  else,  the  promise  of 
our  Lord,  John  xiv.  19.  '  Because  I  live  ye  shall 
*  live  also.'  Gives  abundant  security  for  endless 
life  and  felicity  to  all  his  faithful  followers. 

The  Scriptures  also  inform  us,  that  as  all 
things  are  cf  GOD,  as  their  first  cause,  so  they 
are  all  to  HIM  as  their  last  end,  Rom.  xi.  26. 
<  For  of  him,  mid  through  him,  and  to  him,  are 
'  all  things.'  Agreeable  to  this  it  is  said,  Prov. 
xvi.  4.  '  The  Lord  hath  made  all  things  for  him- 
6  self,  yea,  even  the  wicked  'after*  the  day  of 
'  evil/  Which  shows,  that  though  all  things  be- 
ing made  for  GOD  himself,  must  be  brought  to 
him  at  last;  yet  it  will  not  be  till  after  the  day 
of  evil,  that  the  wicked  will  bp  for  him,  or  an- 
swer the  original  de-ign  of  their  creation.  And 
it  shows  also,  that  the  happiness  of  the  righte- 
ous is  to  run  beyond  the  misery  of  the  wicked; 

*TI-.at  this  is  a  just  translation  of  the  Hebrew,  will, 
I  think,  appear  evident  from  the  following  instances, 
Num.  i.  1.  *  In  the  second  year  after  they  were  come 
4  out  of  the  land  of  E,$ypt.'  1  Kings  iii.  18.  'And  it 
«  came  to  pa  >  the  third  day  after  1  was  delivered.'9  Jer. 
xli.  4.  •  An  '•  it  came  to  pass  the  second  day  after  they 
4  ha1',  slain  Ocdaiiah.'  The  words  expressed  by  Italic 
characters,  are  4he  translations  of  the  Hebrew  charac- 
ters. 


Of  all  things  by  JESUS  CHRIST.         229 

for  the  last  must  end  with  the  evil  day;  after 
which  the  happiness  of  the  righteous  must  still 
continue,  when  the  whole  creation  being  renew- 
ed, shall  enjoy  the  glorious  liberty  of  the  Sons 
of  GOD. 

That  the  happiness  of  the  righteous  is  to  ex- 
ceed the  misery  of  the  wicked  in  duration,  will 
appear  still  more  evident,  from  Hev.  xxii.  59 
compared  with  I  Cor.  xv.  21.  In  Hev.  xxii.  ;\ 
the  servants  of  CiOl)  are  s-.iid  to  reign  to  the 
ages  of  the  as?es.  Being  overcomers  by  the  blood 
of  the  Lamb,  arid  the  word  of  their  testimony, 
they  will  sit  with  Christ  in  his  throne;  and  con- 
sequently administer  some  rule  under  him  in  his 
aionian  kingdom.  Then  they  will  rule  over 
their  oppressors, a  and  tread  the  most  proud  and 
pO'Verf'il  potentates  of  the  world,  as  ashes  un- 
der the  soles  of  their  feet.fr  A  strange  reverse 
of  things!  But  as  the  name  of  him  who  sits  upon 
the  throne,  is  not  .IpoHifon  c  a  destroyer,  but 
Jo  suit  d  the  Saviour;  an-1  as  the  power  that  he 
exercises,  or  gives  to  others,  is  not  for  destruc- 
tion, but  edification;^  we  have  abundant  ground 
to  believe,  that,  in  the  exercise  of  that  power, 
by  which  In  is  afol«vf  and  by  which  he  will 
sulrlutt  all  things  to  himself,  he  will  also  raise 
in  his  mercy  all  who  have  hc^n  bowe  !  down  g 
by  his  judgments,  even  those  that  have  been 


a  Isjuxiv.  2.  b  Mai.  iv.  3.  c  Rev.  \\.  11.  d  Matt 
21.  >  2  C:>r.  x.  8.  and  xiii.  10.  /  Philip,  iii.  21. — 
Psal. 


230        Objections  against  the  Restoration 

laid  low  in  (be  pit  of  destruction.*  And  as  the 
nations  of  them  that  are  saved,  are  to  \valk  in  the 
light  of  the  heavenly  Jerusalem,  the  church  of 
the  first  horn;  and  the  kings  of  the  earth  are  to 
bring  their  glory  and  honour  into  it,  they  appear 
to  be  visited;  brought  out  of  the  prison  of  dark- 
ness; and  made  to  behold  the  light  of  salvation, 
before  the  new  Jerusalem  state,  or  the  reign  of 
the  saints  shall  come  to  an  end.  Then  the  na- 
tions who  despised  the  few  witnesses  that  GOD 
raised  up  among  them,  will  behold,  with  admi- 
ration, the  wisdom,  the  glory,  and  dignity,  of 
those  they  formerly  counted  fools,  and  consider- 
ed as  the  offscouring  of  all  things;  and  will  re- 
ceive with  thankfulness,  the  light  that  they  for- 
merly rejected.  Then  also  the  kings  of  the  earth 
will  give  up  all  their  usurped  glory  and  honour 
to  the  church  of  the  first  born,  as  a  conquered 
warrior  delivers  up  his  sword  to  his  conqueror. 
That  these  events  will  take  place  before  the  reign 
of  the  saints  shall  end,  appears  very  evident; 
how  long  before,  is  altogether  unknown  to  us  at 
present. 

The  reign  of  the  saints  may,  for  any  thing  we 
know  to  the  contrary,  exceed  the  duration  of 
misery,  proportionally  as  far  as  three  complete 
days  and  nights  exceeds  the  time  our  Lord  re- 
mained in  the  grave;  for  it  is  as  expressly  said, 
the  Son  of  Man  shall  be  three  days  and  three 
nights  in  the  heart  of  the  earth,  as  it  is  said  of 
the  wicked,  they  shall  be  tormented  unto  the 
ages  of  the  ages.  Therefore,  though  revelation 
led  us~  no  further,  we  might  from  this  see,  tiiat 


Psal.  Iv.  23. 


Of  all  things  by  JKSUS  CHRIST.         251 

tie  duration  of  the  happiness  of  the  righteous 
\\i\\  be  longer  than  the  misery  of  the  wicked. 

But  when  we  compare  this  with  1  Cor.  xv. 
24.  we  will  find,  that  the  ages  of  ages,  dur- 
ing which  the  aionian  kingdom  of  Christ  will 
continue,  will  he  succeeded  by  an  (Economy  still 
more  sublime.  For  this  text  informs  us,  that 
the  period  sholl  come,  4  When  he  shall  have  de- 
'  livered  up  the  kingdom  to  GO  I)  even  the  Ka- 
4  ther,  when  he  shall  have  put  down  all  rule, 
6  and  all  authority,  and  power.'  This  must  suc- 
ceed the  reign  of  Christ,  and  the  reign  of  his 
saints  with  him;  for  while  he  sits  upon  the  throne 
of  his  kingdom,  and  his  saints  reign  with  hLn, 
the  kingdom  cannot  be  said  to  be  delivered  up, 
nor  all  rule,  authority,  and  power,  put  down. — 
And  he  must  reig?*,  till  all  his  enemies  be  put 
under  his  feet,  and  m<de  subject  to  him.  Thus 
the  Scriptures  le.ul  our  views  of  future  happiness, 
not  only  beyond  the  aionian  sufferings  of  the 
wicked;  but  beyond  the  duration  of  the  Media- 
tory kingdom,  into  a  state  of  supreme,  perma- 
nent and  unchang  able  bliss,  under  an  (economy 
p-trely  divine,  when  GOD  shall  be  the  all  in 
all. 

But  further,  the  S  -riptures  express  the  dura- 
tion of  the  glory  and  happiness  of  the  righteous, 
very  differently  from  that  of  the  sufferings  of  the 
wicked  in  several  instances.  Isa.  xlv.  17-  '  Is- 
4  rael  shall  be  saved  -vith  an  everlasting  salva- 
'  tion;  ye  shall  not  be  ashamed  nor  confounded, 
*  world  without  end.'  I  do  not  recollect  any  ex- 
pression like  this  applied  to  thesuff'Tings  of  the 
wicked.  In  the  Hebrew  it  is,  ye  shall  not  be 
ashamed,  through,  the  agzs  of  futurity.  So  also 


232         Objections  against  the  Restoration 

5  Cor,  iv.  17.  '  For  our  light  afflictions,  which 
<  are  but  for  a  moment,  worketh  for  us  a  weight 
'  of  glory,  huperbolen  eis  Imperbolen  aionion, 

6  exceeding  to  an  excess  aionion.'     The  suffer- 
ings of  the  wicked  are  frequently  called  aionion; 
but  never,  so  far  as  1  know,  said  to  exceed  aio- 
nion; whereas  the  glory  of  the  righteous,  is  here 
not  only  said  to  exceed,  but  to  exceed,  to  an  ex- 
cess, aionion. 

The  Scriptures  also  inform  us,  that  though  the 
mediatory  government  is  to  cease,  and  the  aio- 
nion kingdom  of  Christ  is  to  he  delivered  up  to 
the  Father;  yet  there  will  be  no  end  of  the  fruit 
of  Christ's  government,  nor  of  the  kingdom  when 
delivered  up  to  GOD  the  Father;  when  all 
things  are  subdued,  reconciled,  and  reunited  un- 
der Christ,  the  one  head  of  the  whole  creation, 
and  heir  of  all  things.  Isa.  ix.  7«  (  Of  the  in- 
*  crease  of  his  government  and  peace  there  shall 
'  be  no  end.?  The  word  here  rendered  increase, , 
signifies  sometimes  the  fruit  or  issue  produced 
by  a  generation,  or  family,  as  Num.  xxxii.  14. 
and  1  Sam.  ii.  33.  and  may  therefore  very  fitly 
express  the  fruit  or  issue  of  Christ's  government. 
And  as  the  sceptre  of  his  kingdom  is  a  sceptre  of 
righteousness,  so  is  his  government;  and  the 
fruit  of  righteousness  is  peace.  The  text  seems 
to  explain  the  word  rendered  increase,  by  the 
word  peace.  I  s'mll  here  set  down  what  T  take 
to  be  a  literal  translation  of  the  sixth  and  first 
clause  of  the  seventh  verse,  which,  in  the  He- 
brew Bible^  are  the  fifth  and  sixth. 

For  a  Child  being  born  for  us, 
A  Son  being  given  unto  us: 


Of  all  things  by  JESUS  CHRIST.         233 

Then,  the  government, 

Shalt  be  upon  his  shoulder, 

And  his  name  shall  be  called, 

The  wonderful  counsellor, 

The  mighty  one  of  strength, 

The  Father  of  futurity, 

The  Prince  of  peace. 

Of  the  fruit  of  that  government, 

Even  of  peace,  there  shall  be  no  end. 

It  is  well  known,  that  in  the  language  of  the 
Hebrew  Scriptures,  peace  includes  all  happiness; 
this  text  informs  us,  that  the  peace,  or  whatever 
else  may  be  the  issue,  or  fruit  of  the  government 
of  Christ,  shall  have  no  end.  And  Luke  i.  33. 
6  Of  his  kingdom  there  shall  be  no  erH.'  This 
text  informs  us,  that  the  kingdom  of  Christ  shall 
have  no  end;  and,  therefore,  when  the  king- 
dom is  delivered  up  to  GOD  the  Father,  it  will 
be  so  far  from  coming  to  an  end,  that  it  will  then, 
come  to  its  perfection.  The  Lord  Jesus  Christ 
will  then  see  the  increase  or  fruit  of  his  govern- 
ment, and  the  travel  of  his  soul  and  he  satisfied. 
lie  will  then  sit  at  the  head  of  the  creation,  or 
kingdom,  delivered  up  to  GOD  the  Father,  with- 
out the  laborious  and  painful  exercises  of  teach- 
ing the  ignorant,  and  correcting  the  disobedient; 
for  all  ignorance  will  then  be  completely  remov- 
ed, and  all  disobedience  will  be,  totally  overcome. 
And  then  he  will  inherit  all  things,  in  a  most 
tranquil  and  peaceful  manner;  when  all  things 
are  subject  to  him,  and  he  subject  to  him  that 
put  all  things  under  him,  that  Grt)D  the  Father 
may  be  the  all  in  all.  Ho  it  is  said,  t  Cor.  xv. 
28.  *  And  when  all  things  shall  be  subdued 
'  unto  him,  then  shall  the  Son  himself  also  be 


234       Objections  against  the  Restoration 

6  subject  to  him,  that  put  all  things  under  him, 
<  that  GOD  may  he  all  in  all.'  The  objection  is 
therefore  altogether  groundless,  since  the  dura- 
tion of  the  happiness  of  the  righteous,  is  expres- 
sed in  a  very  different  manner,  from  the  dura- 
tion of  the  misery  of  the  wicked;  and  the  endless 
duration  of  supreme  felicity  secured,  indepen- 
dent of  the  words  aion  and  aiomos}  signifying 
eternity  and  eternal. 

Oltj.  6.  The  doctrine  of  universal  restoration, 
lays  a  foundation  for  licentiousness;  for  if  all  are 
to  he  happy  at  last,  whatever  part  they  have  act- 
ed, the  greatest  restraint  from  evil  will  be  re- 
moved. And  if  immorality  prevails  so  m  uch 
among  men,  when  they  are  taught  to  believe 
that  eternal  misery  will  be  the  consequence; 
bow  must  it  increase,  when  they  are  taught, 
that,  do  what  they  will,  they  never  can  be  eter- 
nally miserable? 

Jlns.  When  ever  the  wisdom  of  men  is  allow- 
ed to  add  to,  or  diminish  from,  revealed  truth, 
there  is  an  end  of  true  faith,  and  pure  religion; 
and  where  these  are  wanting,  all  the  restraints 
that  the  wisdom  of  men  can  contrive,  will  be 
found  ineffectual  to  restrain  the  evil  propensities 
of  the  heart.  The  scripture  doctrine  of  univer- 
sal restoration,  is  so  far  from  setting  aside  the 
damnation  of  the  wicked,  that  it  declares  in  the 
most  positive  terms,  That  upon  the  wicked,  GOD 
will  rain  snares,  fire,  and  brimstone,  and  an  hor- 
rible tempest;  that  this  is  the  portion  of  their 
cup.*  That  the  Lord  Jesus  Christ  shall  be  re- 
vealed from  heaven,  with  his  mighty  angels,  in 

*  Psal.  xL  6, 


Of  all  things  by  JESUS  CHRIST.         235 

flaming  fire,  taking  vengeance  on  them  that 
know  not  (iOi),  and  that  ubey  not  the  gospel  of 
our  Lord  Jesus  Christ;  who  shall  he  piiiii.-.iied 
with  aionian  destruction,  from  the  pivseiice  of 
the  Lord,  and  from  the  glory  of  his  power*. — 
That  they  have  no  rest,  n:ght  nor  dayf.  That 
in  proportion  as  they  have  been  proud,  and  in- 
dulged themselves  in  sin;  so  much  sorrow  and 
torment  will  they  then  receivej.  These  and 
many  other  declarations  to  the  same  purpose, 
do  clearly  show,  that  the  pain,  the  misery,  the 
destruction,  and  death,  that  is  the  fruit  of  sin, 
and  will  he  the  portion  of  those  who  walk  after 
the  flesh;  will  exceed  in  an  inconceivable,  and 
amazing  degree,  all  the  worldly  profits  and 
pteasures,  that  can  possibly  be  enjoyed  by  any 
person,  of  any  denomination,  in  this  life.  Even 
in  this  life,  a  few  minutes  of  carnal  pleasure, 
will  sometime  produce,  a  long,  lingering,  pain- 
ful, and  loathsome  disease;  which  will  certainly 
end  in  death,  if  some  remedy  is  not  applied;  and 
sometimes  all  remedies  prove  ineffectual.  But 
all  the  fruits  that  we  see  produced  by  sin  in  this 
life,  either  from  their  moral  or  natural  connec- 
tion therewith  causing  the  destruction  of  men, 
either  by  violent  deaths,  or  lingering  diseases; 
however  much  they  may  be  analogous  to,  or  earn- 
ests of  future  punishment,  are  but  faint  resem- 
blances of  that  destruction  of  the  soul  and  body 
in  hell,  which  will  cer  ainly  be  the  lot  of  all 
who  obey  not  the  gospel  of  GOD.  They  must 
therefore  make  a  bad  choice,  who  purchase  a 
few  momentary  honours  or  pleasures,  at  the  ex- 

*  2  Thes.  i.  7— 9.     t  Rev.  xir.  tl.     4  Ret  xviii  * 


236         Objections  against  the  Restoration 

pence  of  dishonour  and  shame,  misery  and  vvof 
that  wiil  last  forages. 

But    what  evidence  have  we  to  believe,  that 
the  doctrine  of  eternal  punishment,  is   a  better 
restraint  to  licentiousness,  than    the  doctrine  of 
future  punishment  as  taught  in  the  word  of  GOD? 
Or   wherein  doth  it  appear,  that  the  former  is 
more  powerful  to  overcome  immorality  than  the 
latter?  Is  it  not  manifest,  that  the  doctrine  of  a 
few  months  imprisonment,  and  that  of  hanging 
a  few  minutes  upon  a  gallows,  has  a  more  pow- 
erful tendency  to  restrain  immorality  in   many 
than  the  doctrine  of  eternal  torment  in  hell?  The 
patrons  of  the  doctrine    of  eternal   damnation, 
have,  therefore,  little  to  plead  in  it's  favour,  from 
any  visible  good  effect  it  has  produced.  And  as  the 
doctrine  of  aionian  punishment,  to  be  succeeded 
by  universal  restoration,  has  for  many  genera- 
tions been  unpopular,  it's  effects  cannot  be  well 
judged  of,  by  us,  from  experience.     This  un- 
popular doctrine  has,  if  I  mistake  not,  been  re- 
ceived for  a  considerable  time  among  the  people 
called  Quakers,  and  so  far  as  1  know,  immorali- 
ty has  appeared  no  more,  whatever  less,  among 
them,  than  among  those  who  hold  the  doctrine  of 
eternal  damnation. 

But  let  us  take  a  short  comparative  view  of 
these  doctrines. 

The  doctrine  of  eternal  damnation  represents 
GOJ)  as  unmerciful  and  implacable  to  those 
who  are  the  objects  of  his  vengeance,  and  that 
lie  bears  an  unalterable  hatred  to  them,  which  is 
just  the  reverse  of  his  true  character;  for  he  is 
merciful,  ready  to  forgive,  and  is  love  itself  or 
rather  himself  is  love*.  When  any  person  or 


Of  all  things  by  JESUS  CHRIST.         237 

persons  apprehend  themselves  to  be  the  objects 
of  eternal  punishment,  they  must,  according  to 
this  doctrine,  immediately  rousider  GOD  as 
their  implacable  enemy,  and  so  lose  all  hope  of 
good,  but  what  may  be  obtained  in  this  life;  the 
native  result  of  which  will  either  Jbe  a  sinking  in 
despair,  or  a  hardened  resolution  to  commit  all 
manner  of  wickedness  with  greediness,  that  the 
corrupt  inclination  of  the  heart  may  dictate.  But 
such  as  believe  the  doctrine  of  universal  restora- 
tion, should  they  apprehend  themselves  to  be  the 
objects  of  aionian  punishment,  they  will  be  na- 
tively led,  still  to  view  GOD  as  merciful  and 
forgiving,  that  he  punishes  his  creatures  for  their 
profit,  it  being  only  to  make  them  attentive,  and 
overcome  their  disobedience  that  he  punishes 
them.  And  such  an  apprehension  of  GOD,  and 
the  end  of  his  dispensation,  must  have  a  Dative 
and  most  powerful  tendency  to  melt  the  heart, 
and  fill  the  soul  with  contrition,  and  a  determin- 
ed resolution  to  shun  every  thing  that  is  offensive 
to  a  GOD  so  merciful  and  gracious. 

Those  who  hold  the  doctrine  of  eternal  pun- 
ishment, are  very  natively  led  to  hold  the  doc- 
trine of  eternal  decrees,  fixing  the  unalterable 
state  of  every  creature  before  any  of  them  had  a 
being.  Some  of  them,  without  regard  to  their 
future  actions,  being  appointed  to  supreme  and 
eternal  felicity;  and  the  rest  ordained  to  extreme 
and  endless  misery.  This  idea  of  the  Supreme 
Being,  very  readily  leads  to  another;  namely, 
that  as  he  determined  the  end  of  every  individu- 
al being,  so  he  determined  the  means  by  which 
these  ends  should  be  infallibly  accomplished. — 
He,  therefore,  according  to  this  plan,  determined 

Y 


238       Objections  against  the  Restoration 

that  air  he  designed  for  happiness  should  be 
made  holy;  and  that  all  he  designed  for  misery, 
should  be  made  sinful.  Now,  supposing  the 
number  of  the  elect,  to  be  equal  to  that  of  the  re- 
probate, among  the  creatures  of  GOD;  and  that 
the  sinfulness  $nd  misery  of  the  last,  shall  be 
equal  to  the  holiness  and  happiness  of  the  first, 
Can  any  inference  be  more  native  than  this?  That 
he  who  freely  of  his  own  will  determined,  and  by 
his  power  effects  all  this,  is  equally  pleased 
with  sin  and  holiness,  and  equally  disposed  to 
cruelty  and  mercy.  And  if  the  number  of  the 
reprobate  exceed  that  of  the  elect,  which  the 
most  rigid  predestinarians  will  scarcely  deny; 
then  it  would  follow,  that  his  pleasure  in  sin  ex- 
ceeds his  pleasure  in  holiness,  and  his  disposi- 
tion to  wrath  exceeds  his  disposition  to  mercy.* 
The  attempts  that  pious  men  have  made  through 
the  prejudice  of  education,  and  the  power  of  pre- 
possession, to  graft  these  and  other  degenerate 
plants  of  a  strange  vine  into  the  word  of  GOD, 
has  led  them  into  many  gross  contradictions,  and, 
in  all  probability,  have  contributed  not  a  little  to 
the  abounding  infidelity,  which  seems  to  be  the 
characteristic  of  the  present  age. 

Grosser  contradictions  can  hardly  be  suppos- 
ed, than  that  GOD  is  infinitely  good;  and  yet 
that  his  goodness  is  limited.  That  he  has  deter- 

*  This  exhibits  a  character  of  the  First  Cause,  rather 
worse  than  that  given  by  David  Hume,  Esq.  in  his  Dia- 
logues, where  he  says,  page  12G.  *  The  true  conclusion 
*  is,  that  the  original  source  of  all  things,  is  equally  in- 
6  different  to  all  these  principles;  and  has  no  more  re- 
4  gard  to  good  above  ill,  than  to  heat  above  cold,  or  to 
<  drought  above  moisture,  or  light  above  heavy/ 


Of  all  things  by  JESUS  CHRIST.         239 

mined  unalterably  the  state  of  all  men,  so  that 
whatever  they  may  or  will  do,  it  can  make  no 
alteration  as  to  their  state;  and  yet  insist,  that 
if  they  do  s'uch  things,  they  will  perish,  and  that 
they  must  do  such  and  such  things  in  order  to 
salvation.  That  it  is  the  real  will  and  purpose 
of  GOD,  that  many  shall  never  come  to  the 
knowledge  of  the  truth  so  as  to  ohtain  salvation; 
and  yet  that  he  says,  he  is  not  willing  that  any 
should  perish,  but  that  all  should  come  to  the 
knowledge  of  the  truth  and  be  saved.  These 
and  many  other  contradictions  and  absurdities 
appear  to  be  the  fruits  of  a  departure  from  the 
real  character  of  GOD;  and  the  most  native  con- 
sequences they  can  be  expected  to  produce,  are, 
infidelity,  presumption,  or  despair. 

There  is  scarcely  any  thing  more  evident  than 
this,  that  a  person  who  judges  accurately,  can- 
not believe  two  contradictory  propositions;  for 
the  credibility  of  the  one,  will  always  destroy 
that  of  the  other.  When  therefore  an  intelligent 
person  is  made  to  believe  that  the  Scriptures 
teach  contradictions,  he  can  no  more  confide  in 
its  authenticity,  unless  he  examine  for  himself, 
that  he  may  see  what  it  is  that  the  Scriptures 
say  on  these  subjects;  which  is  perhaps  seldom 
the  case;  and  consequently  infidelity  becomes 
the  native  result  of  such  teaching,  with  many. 

Neither  can  we  conceive  of  any  thing  more 
suited  to  case  the  mind  of  a  hardened  sinner, 
than  the  doctrine  of  absolute  decrees;  for,  to 
whatever  excesses  he  may  go,  he  may  still  con- 
sole himself  with  this,  that  if  he  be  decreed  to  be 
happy,  nothing  that  he  can  do,  can  prevent  his 
happiness;  and  if  he  be  decreed  to  misery,  he 


240       Objections  against  the  Restoration 

cannot  help  it;  that  therefore  he  may  make  the 
best  he  can,  of  the  pleasures  he  can  by  any 
means  enjoy  in  this  life,  since  they  are  all  he  is 
certain  of,  and  his  conduct  here  can  make  no  al- 
teration in  that  destiny  which  determines  his  fu- 
ture state. 

But  a  very  different  effect  may  be  expected  to 
take  place,  upon  the  mind  of  an  awakened  sin- 
ner; an  effect  as  different  as  the  state  of  their 
minds.  A  person,  who  by  the  enlightening  in- 
fluences of  the  word  and  spirit  of  GOD,  is  made 
to  see  sin  in  its  odious  nature  and  dreadful  con- 
sequences, will  become  solicitous  in  the  highest 
degree,  about  a  deliverance  from  such  a  danger- 
ous situation. 

Aiid  when  the  mind  is  revolving  on  the  ob- 
jects that  first  awakened  its  fears,  nothing  caa 
give  it  comfort  but  an  apprehension  of  the  free 
grace  and  tender  mercy  of  GOD  in  Christ  Jesus; 
and  a  right  apprehension  thereof  will  not  only 
calm  the  tempest  of  the  soul,  and  fill  it  with  con- 
solation and  good  hope,  but  inspire  the  heart 
with  love  to  GOD,  and  draw  forth  the  firmest 
resolution  to  obey  all  his  commandments.  But 
if  the  doctrine  of  predestination  to  eternal  dam- 
nation present  itself  to  the  mind  in  its  full  force 
in  this  critical  situation;  every  foundation  of 
hope  will  be  shaken,  all  joy  will  be  darkened, 
and  the  tempest  of  the  soul  will  increase  with 
unremitting  violence,  till  it  be  involved  in  the 
horrible  darkness  of  utter  despair.  The  truth  of 
this  has  been  verified  by  many  melancholy  in- 
stances, and  it  is  a  wonder  of  mercy  there  are 
not  more.  For  whenever  a  person  can  believe, 
that  GOD  of  his  own  free  will,  merely  to  show 
his  wrath,  and  make  his  power  known,  fore-or- 


Of  all  things  ly  JESUS  CHRIST.         241 

daincd  a  number  of  his  creatures  to  eternal  mise- 
ry; lie  can  no  more  unite  the  idea  of  infinite,  or 
universal  goodness,  with  his  idea  of  GOD;  and 
consequently  he  cannot  he  certain  that  GOD 
will  he  good  to  him,  from  any  testimony  con- 
tained in  the  Scriptures.  Whatever  attempts 
any  person  may  make,  to  reconcile  infinite  good- 
ness, with  that  of'GOD's  ordaining  many  of  his 
creatures  to  eternal  misery,  they  never  can  from 
thence  ohtain  any  certainty,  that  they  are  not 
predestinated  to  eternal  misery.  For  if  it  is  con- 
sistent with  this  goodness,  by  an  absolute  de- 
cree, to  damn  eternally  a  number  of  men  and 
women:  What  man  or  woman  can  be  certain, 
they  are  not  of  that  unhappy  number?  Such  as 
are  under  the  deepest  convictions  of  sin,  are  al- 
ways ready  to  conceive  the  worst  opinion  of 
themselves:  and  are  therefore  apt  to  draw  the 
worst  conclusions,  which  are  sometimes  followed 
by  the  most  fatal  consequences. 

The  doctrine  of  eternal  damnation  appears 
therefore  very  unfit  in  its  nature  and  tendency  to 
restrain  licentiousness;  and  the  principles  of  im- 
morality evidently  prevail  to  a  very  high  degree 
in  the  hearts  of  many  that  are  taught  to  believe 
it.  And  since  the  doctrine  of  future  punishment, 
as  consistent  with  infinite  righteousness  and 
truth,  love  and  mercy,  has  a  peculiar  fitness  to 
promote  the  true  fear  arid  love  of  GOD,  there 
appears  no  evidence,  to  support  the  opinion,  that 
immorality  will  prevail  more,  whatever  less,  if 
that  doctrine  were  properly  taught:  and  many 
pernicious  consequences  might  be  prevented, 
which  are  natively  connected  with  the  doctrine 
of  eternal  damnation,  and  its  concomitant  doc- 
trines. 

2  y 


242         Objections  against  the  Restoration 

But  further,  sin  and  holiness,  or  the  principles 
of  grace  and  corruption,  being  as  opposite  as  light 
and  darkness;  those  that  are  under  the  power  of 
the  former,  are  natively  disposed,  to  despise  and 
hate  the  latter,  as  there  is  an  enmity  between  the 
seed  of  the  serpent  and  that  of  the  woman.     It 
may  therefore  sometimes  afford  a  kind  of  infer- 
nal consolation  to  a  person  under  the  influence 
of  sinful  pride,  and  insolent  contempt,  to  think, 
that  he  shall  never  approve  that  righteousness 
he  has  condemned,  nor  associate  with,  much  less 
supplicate  the  favour,  of  those  he  has  despised. 
And  the  doctrine  of  eternal  damnation,  and  per- 
petual enmity,  has  a  native  tendency  to  promote 
such  wicked  reflections,  and  fortify  the  corrupt 
dispositions  of  the  heart,  against  all  reconciling 
and  humbling  means.     But  the  doctrine  of  uni- 
versal restoration  must  have  a  very  different  ten- 
dency; for  whoever  believes   it,   must   believe, 
that  he  must  at  last  approve  of  righteousness;  and 
acknowledge  the   wisdom   and    dignity   of  the 
saints.     And  the  shame  and  confusion  that  takes 
place  on  this  occasion,  behoves  to  be  proportion- 
ally great,  as  the  way  of  righteousness  has  been 
condemned,  and  the  conduct  of  the  saints  despis- 
ed.    What  the  LORD  GOD  said  to  his  people 
of  old,  Ezek.  xx.  32.  37-  will  apply,  with  great 
propriety,  to  persons  of  this  character  and  dispo- 
sition.    The   words   are  these.     <  That  which 
4  cometh  into  your  mind  shall  not  be  at  all,  that 
'  ye  say,  We  will  be  as  the  heathen,  as  the  fa- 

*  milies  of  the  countries,  to  serve  wood  and  stone. 
«  As  I  live,  saith  the  LORI)  GOD,  surely  with 
4  a  mighty  hand,  and  with  stretched  out  arm,  and 

*  with  fury  poured  out,  will  1  rule  over  you.- — 
'  And  1  will  cause  you  to  pass  under  the  rod, 


Of  all  things  by  JESUS  CHRIST.          243 

'  and  1  will  bring  you  into  the  bond  of  the  co- 
'  viMianl.'  80  according  to  the  doctrine  of  uni- 
versal restoration,  his  language  to  the  most  proud 
and  insolent  sinners  is,  That  which  cometh  into 
your  mind  shall  not  be  at  all;  your  conduct  says, 
ye  will  be  as  those  who  burst  my  bands,  and  cast 
away  my  cords ,  to  follow  the  dictates  of  your 
proud  and  rebellious  hearts.  I  the  LORD 
GOD  have  said  it;  surely  with  a  mighty  hand, 
and  with  an  outstretched  arm,  and  with  fury 
poured  out,  will  I  rule  over  you.  1  will  bring 
you  under  the  rod  of  mine  anger  and  fiery  in- 
dignation*, till  your  hearts  are  brought  down 
with  grief^,  till  in  your  distress  you  cry  to  me 
for  mercy\;  and  having  convinced  you  by  experi- 
ence, that  it  is  an  evil  and  bitter  thing  to  refuse 
my  counsel^,  and  cast  < iff  my  fear,  I  will  at  last 
bring  you  under  the  bond  of  the  covenant,  which 
is  peace  and  love. 

Whatever  aversion  any  persons  may  have  to 
the  yoke  of  Christ,  or  the  practice  of  holiness; 
if  they  can  be  persuaded,  that  it  is  what  they 
must  submit  to  at  last;  they  can  never  entertain 
the  expectation  of  avoiding  it  always.  And  if 
they  can  be  made  likewise  to  believe,  the  decla- 
ration of  Jehovah;  that  he  will  punish  every  re- 
peated instance  of  impenitence,  with  a  sevenfold 
degree,  of  greater  and  severer  punishment;  no 
motives  can  be  supposed  more  powerful  to  re- 
strain the  licentiousness,  and  subdue  the  heart,  of 
of  the  most  hardened  sinner,  than  those  present- 
ed  by  this  persuasion  and  belief. 

*  Heb.  x.  27.       |  Psal.  cvii.  12.       |  Psal.  cvii.  28.— 
§  Prov.  i.  23 


244         Objections  against  the  Restoration 

The  doctrine  of  universal  restoration  exhib- 
its a  character  of  the  Most  High,  every  way 
consistent  with  perfect  righteousness,  pure  bene- 
volence, infinite  goodness,  and  universal  love. 
And  when  the  vail  of  pre-possession  is  removed 
from  the  mind,  it  will  be  seen  from  the  testimo- 
ny of  the  word  of  GOD,  that  sin  and  misery  is 
so  far  from  existing  by  the  will  and  ordination 
of  GOD;  that  he  has  declared,  sin,  to  be  an 
abominable  thing,  that  he  hates*;  that  evil  can- 
not dwell  with  himf,  much  less  originate  from 
him.  And  that  the  sufferings  and  death  of  sin^ 
ners,  are  so  far  from  being  agreeable  to  his  will 
and  pleasure,  that  he  has  no  pleasure  in  their 
death J;  and  that  he  afflicts  not  willingly,  nor 
grieves  the  children  of  men§>.  That  therefore 
sin  has  come  into  existence,  merely  by  the  free 
will  and  activity  of  the  creature;  which  freedom 
of  will  and  activity,  GOD  has  seen  fit,  in  a  con- 
sistency with  infinite  wisdom  and  goodness,  to 
preserve  inviolate,  in  every  state  of  the  creatures 
conscience  existence.  And  that  all  the  pains 
and  sorrows  that  human  nature  is  liable  to  in. 
this  life,  are  chastisements  appointed  of  GOD, 
to  make  mankind  attentive  to  learn  his  law;  and 
all  the  frightful  horror,  and  dreadful  anguish,  to 
which  the  impenitent  will  be  liable  in  the  lifevto 
come,  through  the  ages  of  their  aionion  sufferings 
are  appointed  of  GOD,  to  make  the  most  incon- 
siderate attentive,  and  the  most  refractory  obedi- 
ent. 80  that  as  there  is  one  GOD,  from  whom 
all  divine  operation  flow;  there  is  also  one  end, 
in  which  all  divine  chastisements  will  finally 

*  Jer.  xliv.  4.       t  Psal.  v.  4.       J  Ezek.  xviii.  xxxii.  arid 
xxxiii.  11.     §  Lam.  iii,  33. 


Of  all  things  bij  JESUS  CHRIST.          245 

terminate;  and  that  is  the  peaceable  fruits  of 
righteousness.  1  shall  conclude  these  objections 
and  answers  with  a  very  short  view  of  the  Scrip- 
ture account  of  predestination,  decrees,  and  elec- 
tion. 

With  respect  to  predestination,  the  Scriptures 
inform  us,  that  whom  GOD  foreknew,  he  also 
did  predestinate  to  be  conformed  to  the  image  of 
his  Son,  Horn.  viii.  28,  2$.  '  And  we  know 
'  that  all  things  work  together  for  good  to  them 
'  that  love  GOD,  to  them  who  are  the  called  ac- 
<  cording  to  his  purpose;  for  whom  he  did  fore- 
'  know  he  also  did  predestinate  to  be  conformed 
'  to  the  image  of  his  Son,  that  he  might  be  the 
'  first  born  among  many  brethren.'  Now,  to 
what  doth  the  foreknowledge  of  GOD  refer  in 
this  passage?  It  must  refer  to  something.  And 
it  must,  I  think,  either  refer  to  the  simple  exis- 
tence of  creatures,  or  to  some  quality  or  disposi- 
tion that  GOD  foreknew  wuuld  exist  in  them. 
.But  as  every  quality  or  disposition,  that  is  pleas- 
ing to  GOD,  is  included  in  the  thins:  to  which 
they  are  predestinated;  namely  a  conformity  to 
the  image  of  his  Son;  it  seems  rather  to  refer  to 
their  simple  existence.  Consequently  every 
creature  whose  existence  was  foreknown  of  GOD, 
was  predestinated  to  be  conformed  to  the  image 
of  his  Son.  This  idea  of  predestination  is  not 
only  necessarily  implied  in  this  text,  and  the  un- 
avoidable consequence  of  the  creature  or  creation 
itself  being  ordained  lo  be  delivered  from  the 
bondage  of  corruption,  into  the  glorious  liberty 
of  the  children  of  GOD;  but  also  agreeable  to 
what  this  same  Apostle  teaches,  1  Cor.  xv.  23, 
S3,  24.  '  For  as  in  Adam  all  die,  even  so  in 


246         Objections  against  the  Restoration 

6  Christ  shall  all  be  made  alive.     But  every  man 
6  in  his  own  order;  Christ  the  first  fruits,  after- 

*  ward  they  that  are  Christ's   at  his  coming. — 
«  Then*  the  end.'     This   is   a  beautiful  repre- 
sentation of  the  progressive  energy  of  the  quick- 
ening power  of  GO  D,  who  quickeneth  all  things, 
being  first  manifest  in  its  perfection  in  the  per- 
son of  Christ,    then   to  be   manifested  in    them 
that  are  Christ's  at  his  coming,  who  are  a  kind 
of  first  fruits  of  his  creatures;  and  then  to  be  ma- 
nifested in  the  end,  or  complete  quickening  of 
all  things  in  him.     And  when  this  is  done,  the 
latter  clause  of  the  24  verse,  inform  us  the  peri- 
od will  arrive,  when  he  (to  wit  Christ)  may  de- 
liver up  the  kingdom  to  GOD,  even  the  FATHER, 
when  he  may  abolish  all  rule,  all  authority,  and 
power,  the  end  of  his  aionian  government  being 
fully  accomplished.     Again  it  is  said,  Eph.  i.  5. 
11.  <  Having  predestinated  us  to  the    adoption 
'  of  children  by  Jesus  Christ  to  himself,   acoor- 

*  ding  to  the  good  pleasure  of  his  will.   In  whom 

<  also  we  have  obtained  an   inheritance,    being 

*  predestinated  according  to  the  purpose  of  him, 

<  who  worketh  all  things  after  the  counsel  of  his 
'  own  will.'     Here  again  the  Apostle  speaks  of 
predestination  in  a  very  similar  manner  to  that 
winch  has  been  taken  notice  of,  from  Horn,  vii'u 
£9.     In  that  the  predestination  is.  to  be  conform- 
ed to  the  image  of  the  Son  of  GOD;  in  this,    it 
is,  to  the  adoption  of  children;  in  that,    it  is   ac- 
cording to  the  foreknoicledge  of  GOD;  in  this, 
it  is  according  to  his  purpose.     !Now,  what  pur- 


*The  word  cometh  in  the  English  translation  is  a 
supplement,  and  seems  rather  to  hurt  than  help  the 
sease  here. 


Of  all  fhings  by  JESUS  CHRIST.          247 

pose  can  we  suppose  this  to  be?  I  can  conceive 
of  no  purpose  that  this  can  be,  but  that  inriit'rm- 
ed,  verse  9.  '  Having  made  known  to  us  the 
'  mystery  of  his  will,  according  to  his  good  plea- 
'  sure  which  he  purposed  in  himself/  We  sure- 
ly cannot  suppose  the  good  pleasure  of  the  will 
of  GO «).  which  he  purposed  in  himself,  to  be 
cliffi  rent  from  the  good  pleasure  of  his  will,  by 
which  he  hath  predestinated  believers  to  the 
adoption  of  children  by  Jesus  Christ.  Predes- 
tination in  the  passages  here  quoted,  being  there* 
fore  according  to  the  purpose  which  GOD  pur- 
posed in  himself;  let  us  hear  what  the  Apostle, 
or  rather  GOD  himself,  says  of  this  purpose, 
verse  10.  '  That  in  the  dispensation  of  the  ful- 
1  ness  of  the  times  he  might  gather  together  in 
*one  all  things  in  Christ,  both  which  are  in 
c  Heaven,  and  which  are  on  earth,  even  in  him/ 
As  this  is  the  determinate  purpose  of  GOD,  ac- 
cording to  the  counsel  of  his  own  will;  so  he  is 
working  all  things  according  to  this  counsel,  in 
all  his  dispensations  to  his  creatures,  either  in 
this  life  or  the  life  to  come.  This  Scripture  ac- 
count of  predestination  agrees  exactly  with  the 
Scripture  character  of  GOD,  as  good  and  gra- 
cious, and  extending  his  tender  mercies  unto  all 
his  works. 

As  to  the  decrees  of  GOD,  we  are  informed, 
that  he  hath  irrevokably  decreed,  that  whoever 
honours  him  shall  be  honoured,  and  such  as 
despise  him  shall  be  lightly  esteemed,  i  Sam. 
ii.  30.  <  Wherefore  the  LOUD  GOD  of  Israel, 
<  saith,  I  said  indeed,  that  the  house  of  thy  Fa- 
<"  ther's  should  walk  before  me  for  ever;  but  now 
*  the  LORD  saith,  Be  it  far  from  me,  for  them 
6  that  honour  me  I  will  honour,  and  them  that 


248         Objections  against  the  Restoration 

'  despise  me  shall  be  lightly  esteemed/  That 
he  hath  decreed  to  render  to  every  man  accord- 
ing to  his  works,  Rom.  ii.  6.  11.  <  Who  will 
'  render  to  every  man  according  to  his  deeds. — 
(  To  them  who  by  patient  continuance  in  well 
6  doing  seek  for  glory,  and  honour,  and  immor- 
'  tality,  aionian  life;  but  to  them  that  are  conten- 
'  tious,  and  do  not  obey  the  truth,  but  obey  un- 

*  righteousness,  indignation,    and  wrath.     Tri- 

<  bulation  and  anguish  to  every  soul  of  man  that 

*  doeth  evil;  to  the   Jew   first,  and   also  to  th® 
'  Gentile:  But  glory,  honour,  and  peace,  to  every 
'  man  that  worketb  good;   to  the  Jew  first,  and 
'  also  to  the  Gentile.     For  there  is  no  respect  of 
6  persons    with   GOD.?     And  that  he  hath  de- 
creed, that  them   that  walk   after  the  flesh  shall 
die,  and  them  that  walk  after  the    Spirit   shall 
live,  Rom.  viii.  13.  '  For  if  ye  live,  after  the  flesh 
f  ye  shall  die;  but  if  ye  through   the   Spirit   do 
'  mortify  the  deeds  of  the  body,  ye  shall  live.' 
These  decrees  agree  perfectly  with  the   charac- 
ter of  Him,  who  is  King  of  righteousness  and 
King  of  peace. 

And  with  respect  to  election,  the  Scriptures 
inform  us,  that  GOD  elects,  chooses,  or  sets  a 
part,  the  Godly  for  himself;  Psal.  iv.  3.  '  But 

*  know  that  the  LORD  hath  set  a  part  him  that 

*  is  Godly,  for  himself.'     And  that  those   who 
fear  Jehovah  and  think  upon  his  name,  so  as  to 

become  true  confessors  of  him  before  men,  and 
citizens  of  Zion,  are  written  for  glory  and  im- 
mortal life;  Mai.  iii.  16.  18.  «  Then  they  that 
c  feared  the  LORD  spake  often  one  to  another, 

<  and  the  Lord  hearkened  and  heard  it,   and  a 
f  book  of  remembrance  was  writen   before   him, 
6  for  them  that  feared  the  LORD,  and  that  thought 
'  upon  his  name.     And  they  shall  be  mine  saith 


Of  all  things  by  JESUS  CHRIST.          249 

*  the  Loitu  of  Hosts,  in  that  day  when    1   make 

*  up  my  jewels;  and  1  will  spare  them  as  a  man 

*  spareth  his  own  son  that  serveth   him.     r\  hen 

*  shall  ye  return  and  discern  between  the  righte- 
'  ous  and  the  wicked,  between  him  that  serveth 
'  (*()l),  and  him  that  serveth   him   not.'     Psal. 
Ixxxvii.  5,  o".     *  And  of  Zion  it  shall  be  said, 

*  This  and  that  man  was  horn  in   her,   and    the 
6  highest  himself  shall  establish  her.  The  L  >RD 

<  shall  count  when  he  writeth  the  people,    that 
6  this  man  was  horn  there,  Selah..'     Isa.  iv.   3. 
'  And  it  shall  come  to  pass,  that  lie  that  is    left 
6  in  Zion,  and   he   that  remaineth  in  Jerusalem, 

<  shall    be   called    holy,  even  every  one  that  is 

<  written  among  the  living  in  Jerusalem/     This 
i  verse  is,  and  may  be  translated  as  follows..7 

And  it  shall  come  to  pass, 

The  remnant  in  Zion, 

And  the  residue  in  Jerusalem, 

Shall  be  called  holy  to  him; 

.Every  one  that  is  written, 

For  life  in  Jerusalem. 

And  Christ  being  the  elect  one,  in  whom  the 
Father  delightethfa^;  his  beloved  Son,  in  whom 
he  is  well  pleased (bj\  it  is  in  Him  only,  that 
believers  are  elected,  and  accepted  fr^.  So  it  is 
said,  Eph.  i.  4.  '  According  as  he  hath  chosen 

<  us  in  him  before  the  foundation  of  the  world, 
'  that  we  should  be   holy,    and    without    blame 

<  before  him  in  love.'   It  being  by  faith,  that  any 
person  can  be  ingrafted  into  Christ,  the  true  vine 
or  good  olive  treefrf^.    Those  who  are   chosen 

(a)  Isa.  xl.  1.      (b)  Matth.  iii.  17.  and  xvii.  5.    (c)  Eph, 
i.  s.     (d)  Roin.  xi.  20. 


250         Objections  against  the  Restoration 

in  Christ  as  expressed  in  this  text,  must  have 
been  foreseen,  as  believing  him,  and  bringing 
forth  the  fruits  of  holiness,  w?orks  of  faith,  and 
labours  of  love,  which  result  from  union  with 
Christ,  by  faith.  For  they  are  said  to  be  chosen 
in  him,  and  in  him,  so,  as  to  be  holy,  and  without 
blame,  before  him  in  love.  Agreeable  to  this, 
the  Apostle  Peter  calls  those  to  whom  he  writes 
%  Pet.  i.  2.  *  Elect  according  to  the  foreknow- 
6  ledge  of  GOD  the  Father,  through  sanctifica- 

*  tion    of  the    spirit    unto   obedience,    and    the 
<  sprinkling  of  the  blood  of  Jesus  Christ.'  This 
account  which  the  Scriptures  of  truth    give  of 
election,  is  every  way  consistent  with  the  char- 
acter they  give  of  GOD,    as  one    with  whom   is 
no  respect  of  persons.     For  as   Prov.    xxviii. 
21-     «  To  have  respect  of  persons,  is  not  good.9 
So  Eph.  vi,  9.  '  !N  either  is  there  respect  of  per- 
6  sons  with  him.'     i  Pet.  i.  17-    *  Who  without 

*  respect  of  persons  judgeth  according  to  every 
1  man's  work.' 

The  Scriptures  mention  several  elections,  that 
do  not  secure  the  happiness  of  all  the  elected. 
The  people  of  Israel  were  all  a  chosen  people, 
and  elected  to  the  enjoyment  of  special  privile- 
ges, and  they  were  thus  chosen  of  GOD,  be- 
cause of  his  love  to  them,  and  his  faithfulness 
in  fulfilling  the  promise  he  hnd  made  to  their 
fathers.  Dent.  vii.  B,  7>  8.  *  For  thou  art  a  holy 
«  people  unto  the  LOSID  thy  GOD;  I  i*  LORD 

*  thy  GOD  hath  chosen  thee  to  be  a  special  peo- 

*  pie  unto  himself,  above  all  people  that  are  up- 
1  on  the  face  of  the  earth.  The  LOUD  did  not  set 

*  his  love  upon  you,  nor  choose  you,  because  ye 
«•'  were  more  in  number  than  any  people;  for  ye 
'  were  the  fewest  of  all  people,  but  because  the 


Of  all  things  by  JESUS  CHRIST.          251 

•  LORD  loved  you.  and  because  he  would  keep  the 
6  oath  which  he  h  td  sworn  to  your  fathers,   hath 

•  the  Lord  brought  you  out  with  a  mighty   hand, 

•  and  redeemed  you  out  of  the  house  of  bond  men, 
6  from  the  hand  of  Pharaoh   king   of  Egypt.' — 
With  respect  to  this  chosen  people,   we  are  fnr- 
ther  informed  1  Cor.  x.  1.  4.  That  they   '  were 

•  all  under  the  cloud,  and  all  passed  through  the 
'  sea,  and  were  all  baptized  unto   Aioses  in   the 
;  cloud  and  in  the  sea,  and  did  all  eat  the  same  spi- 

•  ritual  m-iat,  and  did  all  drink  of  the  same  spiritual 

•  drink  for  they  drank  of  the  spiritual  rock  that  fol- 

•  lowed  them,  and  that  rock  was  Christ.'  Yet  this 
elected  and  beloved  people,  who  were  made  par- 
takers of  Christ,  by  eating   the  spiritual    meat, 
and  drinking  the  spiritual   drink,   with    which 
they  were  favoured;  fell  under   the   displeasure 
ofGOD,   because  of  their  future    unbelief  awl 
disobedience,  so  it  is  said,    ver.   ;i.     *  But  with 
4  many  of  them  GOD  was  not  well  pleased,  for 
'  they  were  overthrown  in  the  wilderness/ 

The  family  of  Aaron,  was  a  chosen  family, 
they  were  chosen  to  be  near  unto  GOD,  arid  ho- 
ly for  him;  yet  many  of  that  family  corrupted  their 
ways,  and  so  fell  under  the  curse. 

Even  the  choice  which  the  Lord  Jesus  Christ 
made  of  twelve  apostles,  from  among  his  disci- 
ples, did  not  secure  the  happiness  of  them  all; 
for  one  of  them  proved  a  son  of  perdition. 

When  therefore  the  Scriptures  are  duly  at- 
tended to,  the  ways  of  GOD  towards  creatures 
will  appear  perfectly  equal,  and  that  lie  is  pur- 
suing one  uniform  end,  in  every  dispensation 
therein  revealed,  whether  past,  present,  or  to 
come.  That  therefore,  he  never  will  in  any 


252         Objections  against  the  Restoration 

case,  utterly  forsake  -any  of  the  works  of  his 
hand;  but  will  pursue  ev?ery  one  with  his  judg- 
ments and  mercies,  till  all  are  brought  into  a 
holy  and  happy  state*.  Such  as  find  more  de- 
light in  viewing  fiOI)  as  one,  who  by  a  sover- 
eign act  of  his  will,  is  making  a  certain  number 
of  his  creatures  supremely  happy,  and  is  aban- 
doning the  rest  to  endless  misery:  Than  in 
viewing  him  as  one,  who  without  respect  of  per- 
sons, is  making  all  happy,  who  do  justly,  love 
mercy,  and  walk  humbly  with  him,  and  is  using 
the  most  proper  means  to  bring  the  most  disobe- 
dient to  the  wisdom  of  the  just,  and  the  most  mi- 
serable to  the  enjoyment  of  supreme  felicity. — 
Persons  of  this  disposition  seem  more  fit  to  be 
subjects  of  the  kings  of  the  earth,  who  frequent- 


*  Some  may  perhaps  alledge  that  Rev.  xxii.  11.  is 
against  this  doctrine,  because  it  is  there  said,  4  He  that 
'  is  unjust,  let  him  be  unjust  still;  and  he  which  is  fil- 

•  thy,  let  him  be  filthy  still;  and  he  that  is  righteous,  let 
»  him  be  righteous   stiii;  and  he  that  is  holy,  let  him  be 

*  holy  still.'     Let  such  observe,  that  what  is  said  in  this 
passage  does  not  relate  to  the  new   Jerusalem  state  of 
things,  but  to  the  present;  for  the  vision  of  the  new  Jeru- 
salem state  end  at  ver.  6.  and    immediately   after    this, 
that  is  said,  ver.  11.  it  is  added,  'Behold  I  come  quick- 
;  ly.'     It  seem  therefore,    to    be  a  declaration,  by  way 
of  admonition  to  the  unjust  and  unholy,  that  if  they  are 
resolved  on  their  way,  let  them  go  on;  but  let  them  know 
the  Lord  will  quickly  come,  and  then  they  will  soon  ex- 
perience their  folly.     And  a  declaration  of  comfort  to 
the  righteous  and  holy,  that  if  they  hold  on  their  way, 
the  Lord  will  quickly  come,  and  free  them  from  all  their 
troubles.     It  is  said,l  Cor.  xiv.  38,   If  any  man  be  igno- 
rant, let  him  be  ignorant.     Will  any  from  thence  infer, 
that  the  apostle  meant,  that  no  ignorant  man  should  be 
taught  after  that? 


Of  all  things  by  JESUS  CHRIST.          253 

ly  bestow  places  of  honour  and  profit  upon  a 
certain  number  of  favourites,  according  to  their 
own  will  and  pleasure:  leaving  or  rather  putins; 
the  rest  of  their  subjects  in  a  state  of  dishonour 
and  want:  Than  to  be  subjects  of  Him,  who  is 
kins;  of  righteousness  and  kins;  of  peace,  who  ho- 
nours all  his  saints,  and  leaves  none  of  his  sub- 
jects unprovided  for.  and  whose  tender  mercies, 
are  over  ALL  his  works. 


APPENDIX, 

In  which  are  more  particularly  answered,  such  ohjec' 
tions  as  are  commonly  urged  by  some,  against  some 
things  that  have  been  advanced  in  the  foregoing  pa- 
ges; from  the  names  ALEHIM  and  JEHOVAH,  &e.  And 
the  import  or  signification  of  these  names,  &c.  point- 
ed out. 


This  Appendix  being  intended  as  a  supplement  to  Chap. 
IV.  it  may  be  divided  as  follows: 

SECT.  1. 

Concerning  a  Plurality  in  the  Unity  of  the  Supreme  Es* 
sence. 

JLT  is  argued,  that  the  plural  form  of  the  word  ALE- 
HIM, commonly  translated  GOD,  is  a  proof  of  this  plu- 
rality. And  '»hat  Deut.  vi.  4.  is  perfectly  decisive  in 
favour  of  this  argument,  if  rightly  translated.  The 
text  in  the  English  Bible  reads  thus:  '  Hear,  O  Israel, 
*  the  Lord  our  GOD  is  one  Lord.'  And  from  thence  it 
is  argued,  that  the  word  rendered  GOD  is  plural,  and 
the  word  rendered  Lord  is  singular;  therefore  there  is 
a  plurality  in  the  unity  of  the  essence. 

The  import  or  signification  of  these  interesting  names 
which  it  is  the  special  interest  of  mankind  to  know, 
will  be  enquired  into  Sect.  II.  But  to  affirm,  that  the 
word  Jllehim  always  signifies  a  plurality  of  persons  or 
agents,  is  to  charge  the  Scriptures  of  the  Old  Testament 
with  absurdity,  and  those  of  the  New  with  perverting 


APPENDIX.  255 

their  sense.     It    is  said,  Exod.  vii.  1.     'I  have   madu 
*  thee  (JMehim)  a  GOD  to  Pharoah.'     Would    it   not   he 
charging  the  Scriptures  with  absurdity  to  say,  that  (hey 
teach  us  to  believe  that  Jehovah  made  Moses  a  plurality 
of  Persons,  when  he  sent  him  to  speak   unto    Pharoah? 
One  would  think  that  this  application   of  the  word  Jl<>- 
/thw,  in  this  text  alone,  would   be  sufficient  to   convince 
any  one,  that  it  doth  not  always  denote  a    plurality   of 
persons  or  agents.     But  this  is  not  the  only    text;  it    is 
only  one  among  many,  in  which  the  word  Jllt'him  hath  a 
singular  signification.     I  shall  here   only  add    another.? 
Psal.  xlv.  6,  7.  '  Thy  throne,  ()  GOD,    is  for  ever  and 
4  ever:  a  sceptre  of  righteousness  is  the  sceptre  of  thy 
4  kingdom:  thou  lovest  righteousness,   and  hatest  wiek- 
'  eduess:  therefore  GOD,  thy  GOD,   hath  anointed   thee 
*  with  the  oil  of  gladness  above  thy  fello\vs.'     It  is  the 
word  JHchimtbmi  is  translated  GOD  in  both  these  verses; 
and  it  is  the  Son  that  is  called  Mehim   in   the   one,  and 
the  Father  that  is  called  JJlehim  in  the  other.     If  there- 
fore the  word  Mehim  is  always  to  be  understood  as  sig- 
nifying a  plurality  of  persons,  we  must  believe  that  there 
is  a  plurality  of  persons  in  the  -Son   and  also  a  plurality 
of  persons  in  the  Father;  that  is,  that  at  least  the  Father 
and  the  Son  consist  of  two  persons  each,  and  so  must  at 
least  make  four  persons  betwixt  them.     To  say  that  the 
Scriptures  of  the  Old  Testament  teach  this,  is  surely  a 
saying  that  they  teach  gross  absurdity;  this  being  absur- 
dity too  gross  to  be  named,  were  it  not  necessary   to  ex- 
pose the  absurdity   of  an  idolized  system.     And   since 
in  the  New   Testament  the  word  Mchim  is   frequently 
rendered  singular,  as  Heb.  i.  8,  9.  where  this  passage  is 
quoted;  and  Mark  xii.  29.  where  Dent.  vi.  4.  is  quoted, 
as  was  formerly  observed:  The  sense  of  the  word  would 
surely  be  perverted,  if  it  meant  a  plurality  in  these  texts 
in  the  original  Hebrew,  quoted  in  these  passages. 


256  APPENDIX. 

But  the  word  Alehim^  is  not  the  only  one  in  the  He- 
brew Scriptures  that  has  a  plural  form,  and  yet  appears 
to  have  a  singular  signification.  For  \ve  find  rehirn^ 
the  nether  mill-stone,  Deut,  xxiv.  6.  Jierihim,  the  mill, 
Exod.  xi  5.  and  tzerim,  or  zs?.rim9  noon-day,  Psal.  xci. 
0.  Even  the  word  "jvw,  which  signifies  a  Lord  or  Mas- 
ter, is  used  in  a  plural  form,  when  applied  to  one  person; 
so  Joseph  is  called  the  lord  of  the  land,  Gen  xlii.  30.-— 
Those  who  know  the  Hebrew  language,  do  know  that 
the  final  Q  of  a  plural  noun  or  name,  is  dropped  when 
in  construction  with  another  word;  so  that  on»,  in  this 
text,  is  equal  to  OWM.  And  the  translators  of  the  Eng- 
lish Bible  have  understood  this  name,  even  in  the  last 
form  of  it.  to  have  a  singular  signification,  i  Kings  xxii. 
17.  2  Chron.  xviii.  16.  Isa.  xix.  4.  Mai  i.  6. 

If  we  were  fully  acquainted  with  the  Hebrew  language, 
we  would  likely  see  a  peculiar  beauty  in  applying  plural 
names  to  persons  or  things;  not  from  these  names  deno- 
ting a  plurality  of  persons  or  agents;  but  from  their  de- 
noting the  various  relations  or  properties,  signified  by 
the  root  from  which  the  name  is  formed,  that  centre  in 
the  person,  or  thing,  to  which  the  name  is  applied. 

And  with  respect  to  the  name  Jllehim,  it  appears  ra- 
ther to  be  the  plurality  of  relations  sustained  by  the 
person  or  persons,  to  whom  it  is  applied,  than  a  plurali- 
ty of  persons,  that  is  thereby  pointed  out.  That  the 
name  JHehim  is  a  relative  name,  is  abundantly  evident 
from  the  application  of  it  in  Scripture;  and  if  the  rela- 
tion or  relations  expressed  by  this  name  be  the  same, 
whether  the  person  or  persons  be  masculine  or  feminine; 
there  appears  to  be  no  impropriety  in  this  name  being 
of  the  same  form,  in  all  these  applications  of  it:  Since 
it  is  not  used  to  point  out  the  number  or  gender  of  the 
person  or  persons  to  whom  it  is  applied,  but  the  rela- 
tions which  they  sustain.  Accordingly  we  find,  that 


APPENDIX.  257 

flip  name  »fV/m»,  hath  the  same  form,  not  only  when  sin- 
gular and  plural,  hut  also  when  masculine  and  feminine; 
as  1  Kings  xi.  4-.  33.  where  rfshtaroth,  or  Oshtarnt,  is 
called  Mlchim,  and  rendered  the  poddcs*  of  the  Zidoni- 
ans.  The  singular  and  plu-al,  or  masculine  and  femi- 
nine significations  of  this  name,  seem  therefore  to  he  de- 
termined by  the  (e\t  and  context  where  it  occurs. 

And  why  should  it  appear  any  way  strange,  that  a  He- 
brew name  should  he  found  that  hath  hut  one  form,  in 
all  these  different  applications,  since  we  find  several  of 
the  same  kind  in  our  own  language.  To  instance  only 
one,  the  name  sheep;  tins  namo  is  of  the  same  form,  whe- 
ther we  say  one  sheep  or  two  sheep,  a  male  sheep  or  a 
female  sheep. 

From  all  which  there  seems  to  he  very  litle  ground  to 
suppose  that  D?ut.  vi.  1.  will  prove  a  plurality  in  the 
unity  of  the  essence.  And  those  who  presume  to  give 
it  a  sense,  so  very  different  from  the  manner  in  which  it 
is  quoted  and  expressed  hy  our  Lord,  Mark  xii.  29.  for- 
merly taken  notice  of,  contradict  in  express  terms  the 
faithful  witness;  when  they  give  a  reading  different  in 
sense,  from  that  which  is  given  hy  him,  who  must  know 
infinitely  hetter,  what  reading  was  most  conducive  to  give 
a  just  dicovery  of  the  only  true  GOD,  than  the  wisest 
and  most  knowing  of  the  sons  of  men. 

2.  It  is  argued,  that  the  name  Jllehim,  being  some- 
times joined  with  plural  verbs  and  pronouns,  proves  it 
to  be  a  plural  name. 

To  this  it  might  be  answered,  that  the  name  dlehim, 
being  frequently  joined  with  singular  verbs  and  pronouns, 
proves  that  it  is  a  singular  name. 

Surely  if  its  being  only  sometimes  joined  with  plural 
nouns  and  verbs  be  a  proof  that  it  is  a  plural  noun,  its 
being  frequently  joined  with  singular  nouns  and  verbs 
must  be  a  stronger  proof  that  it  is  a  singular  noun.— 


258  APPENDIX. 

And  certain  it  is,  that  all  the  instances  that  can  be  pro- 
duced of  the  former,  are  quite  inconsiderable,  in  compa" 
rison  of  what  might  be  produced  of  the  latter.  But 
since  it  cannot  have  a  singular  and  plural  signification 
at  the  same  time,  the  text  and  context  (as  has  been  no- 
ticed), must  determine  whether  it  is  to  be  understood 
singular  or  plural;  for  that  it  may  have  either  of  these 
significations,  in  different  places,  is  readily  granted. 

There  are  some  texts,  however,  that  have  been  made 
use  of  to  prove  the  name  Mehim  to  be  plural,  which  do 
not  appear  any  way  to  answer  that  end;  such  as,  Gen.  i. 
26.  '  And  JHvhim  said  let  us  make  man  in  our  image, 
4  after  our  likeness.'  Gen.  iii.  22.  '  And  Jehovah,  Me- 
*  him,  said,  behold  the  man  is  become  like  one  of  us.' — 
And  Gen.  xi.  6,  7.  ;  And  Jehovah  said, — let  us  go  down,' 
&c.  One  would  think,  if  Mehim  must  be  plural,  because 
joined  with  the  expression  let  us  make,  then  Jehovah  must 
also  be  a  plural  name,  because  joined  with  the  expres- 
sion let  us  «'o  down.  But  this  last  they  hold  to  be  sin- 
gular, though  the  same  evidence  appears  here  to  prove 
it  to  be  plural,  that  is  held  out  by  them  as  sufficient  to 
prove  Mehim  to  be  plural.  The  name  Mehim,  however, 
is  as  evidently  joined  with  a  singular  verb  in  these 
texts;  for  the  word  rendered  said  is  a  singular  verb  in  the 
original.  And  the  form  of  expression  used  in  these  texts 
intimates  to  us  what  the  Scriptures  at  large  do  uniform- 
ly teach;  namely,  that  all  divine  purposes  relative  to 
creature,  originate  from  the  Most  High  GOD,  and  are 
carried  into  execution  by  Jesus  Christ  his  only  begotten 
Son.  And  the  Son  being  an  intelligent  agent  subsisting 
personally  distinct  from  the  Father,  had  these  purposes 
intimated  to  him  before  they  were  carried  into  execu- 
tion. Our  Lord  himself  who  best  knew  these  things, 
hath  informed  us,  that  '  the  Father  loveth  the  Son  and 
<-showeth  him  all  things  tha)  himself  doth.'  John  v.  26- 


APPENDIX. 

It  appears,  therefore,  that  (he  same  AMiim,  (that  is,  the 
Father,)  who  said  to  (he  Sou,  thy  throne  O  GOD,  is  fur 
«m*  find  ever:  said  also  to  the  Son,  let  us  make  man. — 
And  the  same  Jehovah  who  said  unto  the  Son,  Sit  thou 
•n  my  right  hand;  said  also  to  him,  //'/  its  go  doirn. 

It  is  strange,  how  it  should  have  entered  into  the  mind 
of  any  person  to  think  that  a  name  must  he  plural,  or 
that  there  must  be  a  plurality  in  what  it  is  applied  to, 
because  it  is  joined  with  the  expression,  let  us,  &c— — 
When  nothing  is  more  common,  than  for  one  single  in- 
dividual person  to  say,  (when  speaking  to  one  or  more, 
about  any  thing  they  are  mutually  concerned  in,)  let  us, 
&e.  So  the  Levites  servant  said,  '  Let  us  turn  into  this 

•  city,'  Judges  xix.  11.     'Jonathan  said,  let  us  go  over 

*  unto  the  garrison  of  the  Philistines,'  1  Sam.  xiv.  6. — 
Nathan  said,  *  And   David  our  lord  knoweth  it  not.'  1 
Kings  i.  It.     And   Jehu  said,  '  Unto  which  of  all  us,* 
2  Kings  ix.  5.      How  ridiculous  and  absurd  would  it  be, 
to  say  that  Jonathan,   David,  &c.  are  plural  names*  de- 
noting that  Jonathan,  David,  &c.  were  each  of  themplu- 
ral  beings:  yet  these  names  are  as  much  joined  with  plu- 
ral verbs  and  pronouns,  as  the  name  Jllehim  in  the  texts 
before  taken  notice  of.     But  those  who  may  lay  so  much 
stress  on  the  expression,  LET  US,  and  think  it  so  con- 
clusive, w  hen  spoken  by  Jehovah,  to  prove  plurality  in 
the  unity  of  the  essence;  may  find  creatures,  even  offen- 
ding creatures,  included  in  that  expression,  when  spo- 
ken to  by  Jehovah  himself,  Isa.  i.  18.     4  Come  now,  and 

*  let  us  reason  together,  saith  the  Lord,  (or  Jehovah,) 

*  though   your  sins  be  as  scarlet,  &c.'     Will  they  say 
that  this  denotes  plurality  in  unity?  Surely  not. 

It  has  been  said  by  way  of  reply  to  this;  that  the  ex- 
pression, Let  us  reason  together*  supposes  their  capacity 
to  reason,  or  '  implies  their  capacity  for  reasoning.' — 
And  hence  it  seems  to  be  inferred,  that,  when  it  is  said, 


260  APPENDIX. 

Let  us  make  man,  it  implies  a  capacity  to  make  man. — 
This  is  surely  all  very  just.  And  it  rnig.it  also  be  in- 
ferred, that  as  the  expression,  Let  us  reason  l(-gether,  im- 
plies that  the  persons  spoken  to  were  endued  with  rea- 
soning faculties  distinct  from  him  that  speaks  to  them; 
so  the  expression,  Let  us  make  man,  implies  that  the 
person  spoken  to,  was  endued  with  a  capacity  to  make 
man,  distinct  from  him  that  speaks  to  him-  It  was  sure- 
ly as  possible  for  the  Father  to  give  this  capacity  to  the 
Son,  as  to  give  him  to  have  life  in  himself,  even  as  he 
hath  life  in  himself.  But  though  this  capacity  in  the 
Son  to  create,  and  his  agency  in  the  exertion  oi  this  ca- 
pacity, be  represented  as  distinct  from  the  Father's  ca- 
pacity and  agency;  yet  there  appears  to  be  always  a  joint 
operation  of  the  Father  and  the  Son,  in  every  exertion 
of  divine  agency  in  or  upon  our  creatures,  as  has  been 
already  observed. 

There  is  indeed  some  appearance  that  the  name  Jlle- 
him  is  plural  in  the  two  following  texts,  Gen.  xx.  13. — 
'  Jllehim  thy  caused  me  to  wander/  And  Gen.  xxv.  7. 
*  Jllehim  were  revealed  unto  him.  But  though  this  should 
be  the  true  reading  of  these  texts,  all  that  they  prove  is 
that  the  Father  and  the  Son  were  jointly  concerned  in 
causing  Abraham  to  leave  his  country  and  his  kindred. 
And  that  the  Father  revealed  himself  unto  Jacob  by  a 
manifestation  of  his  only  begotten  Son. 

There  appears,  therefore  to  be  no  evidence  to  believe 
that  the  name  JUlehim  is  ever  intended  to  denote  a  plu- 
rality in  the  unity  of  the  essence,  in  any  place  in  which 
it  occurs. 

3.  The  doctrine  of  a  plurality  or  trinity  of  persons  in 
the  unity  of  the  essence,  is  also  supposed  to  be  proved 
from  the  figurative  representation  of  the  cherubim. 

From  this  it  is  argued,  that  the  different  faces  of  the 
cherubim  represented  the  different  persons  in  the  es- 


APPENDIX.  261 

sence.  That  tlie  face  of  the  ox  was  an  emblem  of  fire, 
and  fire  an  emblem  of  the  Father;  that  the  face  of  the 
lion  was  an  emblem  of  light,  and  light  an  emblem  of 
the  Son;  that  the  face  of  a  man  was  an  emblem  of  the 
human  nature  of  the  Son;  that  the  lace  of  an  eagle  was 
an  emblem  of  air,  and  air  an  emblem  of  the  Holy  Spirit. 

Now,  suppose  it  should  be  granted  that  these  faces 
were  emblems  of  the  Father,  and  the  Son,  &c.  (which 
does  not  appear  to  be  the  case,  when  the  matter  is  exam- 
ined into,)  it  would  remain  to  be  shown,  how  these  era- 
blamatic  faces  prove,  either  proper  personality,  or  equal- 
ity. 

The  only  argument  that  can  be  adduced   for  distinct 
personality,  seems  to   be,  from  the  distinction  of  these 
faces  from  one  another.     But  according  to  this,  it  would 
-follow,  that  there  are  four  distinct  persons;  for  the   face 
of  the  man  is  as  distinct  from  the  face  of  the  lion,  as  the 
face  of  the  lion  is  distinct  from  the  face  of  the  ox.     And 
the  argument  for  equality  and  unity  of  essence,  can  only 
be  deduced  from  the  faces  being   all    of  one  substance 
namely,  one  mass  of  gold.     This  seems  to  be  viewed  as 
a  most  clear  and  demonstrative  evidence  of  the  equality 
of  the  persons,  and  the  unity  of  their  essence.     But  then* 
like  the  other,  it  pro\es  too  much;   for  according  to  this 
argument,  the  humanity  is   proved  to  be  equal,  and  of 
the  same  substance  with  the  divinity:  since  the  face  of 
the  man  was  of  the  same  substance  and  quality  with  the 
other  faces.     These  consequences  being  too  inevitable, 
and  inadmissible;   the  arguments  from  which  they  flow 
must  be  void  of  force,  and  altogether  inconclusive.  Since 
therefore  the  cherubim  or  etierubims,  even  in  this  view, 
fail  to  prove  the  doctrine  of  a  trinity  of  persons  in  the 
unity  of  the  essence:  it  seems  of  small  consequence  to  '*•' 

point  in  dispute,   whether  they  be  viewed  as  emlra 
A  a* 


262  APPENDIX. 

the  Father  ami  the    Son,  together   with  the   humanity 
and  the  Holy  Spirit,  or  not. 

But  as  the  cherubim  are  frequently  mentioned  in 
Scripture,  a  short  view  of  what  is  said  of  them,  may 
help  us  in  some  measure  to  judge,  whether  they  appeal- 
to  be  a  representation  of  Jehovah,  or  a  representation  of 
the  attendants  of  his  throne. 

We  have  the  most  full  and  particular  account  of  the 
cherubim  in  the  1st  and  lOlh  chapters  of  Eze'kiel's  pro- 
phecy. It  is  said  Ezek.  i.  10.  26.  <  As  for  the  likeness 

*  of  their  faces,  they  four  had  the  face  of  a  man,  and  the 
'face  of  a  lion  on  the  right  side,  and  they  four  had  the 
<  face  of  an  ox  on  the  left  side,  and   they  four  had    the 
'face  of  an  eagle.      And  above  the  firmament  that  was 
i  over  their  heads  was  the  likeness  of  a  throne,  as  the 
;  appearance  of  sapphire  stone,  and  upon  the  likeness  of 

*  the  throne    was  the   likeness   as  the  appearance   of  a 
«  man  above  upon  it.'  And,  Ezek.  x.  20.  <  This  is  the  living 

*  creature     that   I   saw    under   the    GOD    of  Israel.' — 
Language  can  scarce  be  more   descriptive  of  a  distinc- 
tion between  the  GOD  of  Israel  and  the  cherubs  or  che- 
rubim, than  that  which  is   here  used.     Vet  it  has  been 
alledged,  that  the  cherubim  are  not  to  be  considered  as 
being  under  the  GOD  of  Israel,  but  that  they  were  seen 
Instead  of  the  GOD  of  Israel;  because  the  word  rendered 
under,  often  signifies  instead  of,  as  well  as  under.     But 
the  whole  representation  seems  strongly   to   forbid  this 
sense  of  the  word  here,  and  to  confirm  the  reading  quot- 
ed above'fnoin  the   English  Bible;  for  the  firmament  is 
represented  above  the  cherubim,  the  throne  above  the 
firmament,  and  the  GOD  of  Israel  above  the  throne;  the 
cherubim  called  the  living  creature  was  therefore  cer- 
tainly seen  under,  not  instead  of  the  GOD  of  Israel,  who 
was  seen  in  a  figurative  representation  above  the  throne, 


APPENDIX.  263 

encircled  with  a  ruin-how,  no!  unsimilar  to  what  is  re- 
corded, Rev.  iv.  2.  4. 

We  have  also  a  representation  of  the  glory  of  .Jehovah 
Isa.  vi.  1,  2,  3.  '  In  the  year  that  king  U/.y.iuh  died,  1 

*  saw  also  tlie  Lord  sitting  upon  a  throne  high  and   lift- 
4  ed  up,  and  his  train  tilled  the  temple.     Above  it  stood 
4  the  seraphim,  or  seraphs,  each  one  having  six  wings: — 
1  And  one  cried  unto  another,  and  said,  holy,  holy,  holy, 
4 is  the  Lord  of  Hosts,  the  whole  earth  is  full  of  his  glo- 
<  ry.' 

So  likewise,  Rev.  iv.  2.  8.    *  And  immediately    I  was 

*  in  the  spirit:  and  behold,  a  throne  was  set  in    heaven, 
;  and  one  sat  upon  the  throne.     And  he  that  sat  was  to 
;  look  upon  like  a  jasper  and  a  sardine-stone;  and  there 
4  was  a  rain-bow    round  about  the  throne,    in  sight    like 
4  unto  an  emerald.      And  in  the  midst  of  the  throne,  and 
4  round  about  the  throne,  were  four  beasts,  or  rather  £<oa, 
4  living  ones,  4  full  of  eyes  before  and  behind.     And  the 
4  first  living  one   was  lilw  a  lion,  and  the  second    living 

*  one  was  like  a  calf,  and  the  third  living  one  had  a  face 
4  as  a  man,    and  the  fourth  living  one   was  like  a  flying 

*  eagle.     And  the  four  living  ones  had  each  of  them   six 
4  wings, — and  they  rest  not  day  and  night,  saying,  holy,. 
4  holy,  holy,  Lord  GOD  Almighty.' 

There  is  a  very  great  similarity  in  all  these  visions. 
And  the  last;  namely,  that  which  was  seen  by  the  Apos- 
tle John,  seems  to  include  in  the  description  of  the 
living  ones,  or  living  creatures,  all  that  is  said  of 
the  cherubim  and  seraphim  in  former  visions;  fVr 
their  faces  agree  in  number  and  kind  with  the  cherubim 
or  cherubs;  and  the  number  of  their  wings  and  their  ex- 
ercise, agrees  with  what  is  said  of  the  seraphim  or  se. 
raphs.  And  hence,  it  appears,  that  whatever  was  re- 
presented by  the  cherubim,  the  same  or  something  siuii- 


264  APPENDIX. 

Jar,  behoves,  to  be  represented  by  the  four  li  VIMS* 
This  is  allowed  by  those  who  hold  the  cherubim  to  be  a 
representation  of  a  trinity  in  tbe  unity.  Now,  it  is  evi- 
dent, that  the  four  living  creatures  represent  beings  that 
worship;  for  Rev.  8.  *  The  four  living  creatures,  and  the 
:  four  and  twenty  elders,  fell  down  before  tbe  Lamb.' — 
And  say,  verse  9.  *  Thou  wast  slain  and  hast  redeemed 
*  us  by  thy  blood.' 

Since  therefore  the  cherubim  are  said  to  be  under  the 
GOO  of  Israel,  and  the  living  creatures  say,  they  are 
redeemed  by  the  blood  of  the  Lamb;  it  seems  to  be  as 
evident  as  any  tiling  can  be,  that  they  are  not  a  repre- 
sentation of  a  trinity  of  divine  persons  in  one  essence, 
as  some  contend. 

With  respect  to  the  cherubim  that  were  placed  in  the 
tabernacle  and  temple,  it  is  said  of  them,  that  their  fa- 
ces were  toward  one  another,  toward  the  mercy  seat,  Ex- 
od.  xxv.  20.  and  xxxvii.  9.  Predeaux  observes,  that  their 
faces  being  inward,  denotes,  that  they  were  figures  wor- 
shipping, not  to  be  worshipped.  It  might  also  be  ob- 
served tbat  Jehovah  is  several  times  said  to  dwell  be- 
tween or  inhabit  the  cherubim;  but  he  is  never,  (so  far 
as  I  know,)  said  to  be  represented  by  them.  From  all 
which  it  appears,  that  whatever  these  figures  were  in- 
tended to  represent,  it  was  not  that  plurality  in  unity, 
which  some  so  warmly  contend  for. 

Bui  tbat  something  was  figured  out  by  the  cherubim, 
seems  very  certain^  and  also  that  the  thing  figured  out 
by  them  did  some  way  concern  mankind;  since  they 
were  so  constantly  exhibited  in  those  sanctuaries  that 
GOD  placed  among  men.  There  was  an  exhibition  of 
t  he  cherubim  immediately  after  the  fall,  with  the  rest 
of  the  apparatus  of  the  sanctuary.  We  know  there  had 
been  an  altar,  because  there  were  sacrifices;  and  the 


APPENDIX.  265 

wonls  rendered  Jfaming  sirord,  which  might  have  been 
rendered  consuming  flame,  seem  to  denominate  the  sacred 
fire.  The  whole  exhibition  being  calculated  by  infinite 
wisdom,  to  point  out,  and  to  keep  the  way  to  the  true 
tree  of  life  in  their  mind.  But  if  this  should  appear 
dark  or  uncertain,  there  can  be  no  doubt  that  the  taber- 
nacle and  temple  services  were  apppointed  for  this  end, 
neither  have  we  any  ground  to  doubt  that  the  earthly 
tabernacle  and  temple  were  figures  of  the  heavenly.  See 
Heb.  ix.  23,  24. 

Now  the  entering  of  the  High  Priest  into  the  holy  of 
holies  once  every  year,  appears  to  have  been  intended 
to  represent  the  entering  of  the  Lord  Jesus  Christ  into 
the  heaven  itself,  when  he  should  have  accomplished  his 
humiliation  and  sufferings.  And  this  service  of  the  High 
Priest  entering  into  the  holy  of  holies,  may  be  consi- 
dered not  only  as  representing  to  their  faith  this  great 
and  interesting  event;  but  also  as  giving  them  an  assur- 
ed token,  or  earnest  of  its  accomplishment.  That  as 
they  saw,  or  were  assured,  that  the  High  Priest  entered 
into  the  holy  of  holies,  which  were  the  figures  of  the  true; 
so  the  promised  Messiah,  would,  in  due  time,  most  cer- 
tainly, enter  the  heavens  itself,  or  holy  of  holies  above; 
clothed  with  a  body  of  the  seed  of  the  woman,  there  to 
appear  in  the  presence  of  GOD,  in  behalf  of  ail  who  are 
to  be  blessed  in  him.  Since  therefore  the  sufferings  of 
Christ  and  his  entrance  into  the  higher  sanctuary,  were 
figured  out  by  the  sacrifices  and  entrance  of  the  High 
Priest  into  the  holy  of  holies;  is  it  not  at  least  probable, 
that  the  fruits  or  effects  that  were  to  issue  therefrom 
should  also  be  figured  out,  or  represented,  by  something 
in  that  figurative  sanctuary?  And  if  this  w»s  the  case, 
the  cherubim  seem  to  be  figures  intended  for  (his  purpose^ 
The  Son  of  GOD  was  manifested  that  he  might  destroy 
the  werks  of  the  devil,  1  John  iii.8,  Tu  take  away  ow 


266  APPENDIX. 

sins,  verse  5.     He  suffered  without   the  gate,  that  he 
might  sanctify  the  people  through  his  own  blood,    Heb- 
xiii.  12.     And  when  sin  is   destroyed,   or  taken  away? 
and  sanctification  effected;  then  is   the  image    of  GOD 
restored;  and  the  creature  is  then  fit  to  be  presented   in 
his  presence,  having  neither  spot   nor  wrinkle   nor  any 
such  thing.     Creatures  thus  created  again  by  Christ  Je- 
sus; may  with  propriety  be  called  kerubim,  that  is,   the 
likenesses  of  the  great  ones,  which  the   word    rendered 
cherubims,  may  signify.     For  being    created    into  the 
likeness  of  the  Son,  they  are  of  consequence  created  in- 
to the  likeness  of  the  Father  also;  or  should  the  kerubim, 
or  great  ones,  signify  angels;  the  children  of  the  kingdom 
of  GOD,  are  also  said  to  lie  as  the  angels.  The  faces  of 
the  cherubim  being  inward  towards  the  mercy  seat,  the 
place  where  the  divine  presence  was  manifested,  and  from 
whence  the  will  of  GOD  was  intimated;  might  represent 
the  condition  and  exercise,  of  those  who  are  brought  in- 
to the  presence  of  GOD,  in  the  sanctuary  above;  being 
within  the  vail,  might  represent  their  being  brought  into 
the  heaven  itself;  looking  to  the  mercy-seat,  their  atten- 
tiveness  to  behold  the  glory  of  GOD  shining  forth  through 
Jesus    Christ,    and    the    wonders    of   mercy   displayed 
through    him;    and    standing  with   outstretched   wings,, 
their  readiness  to  fulfil  his  pleasure  with    the-  greatest 
speed.     And  the  complication  of  faces,  that   were   thus 
deposited  in  tl>e  holy    of  holies,  might  intimate  GOD's 
gracious  purpose  according  tohis  good  pleasure;  that  in 
fhe  dispensation  of  the  fulness  of  the  times,  he  would  ga- 
ther together  all  things  in   Christ,  deliver  the  creation 
from  the  bondage  of  corruption,  and  bring  every  creature 
iato  the  glorious  liberty  of  the  sons  of  GOD;  so  that  eve- 
ry creature  in  heaven  and  on  earth,  and  under  the  earth, 
and  sueh  as  are  in  the  sea;  should  harmoniously  join  in 
ascribing  bies*u»£,  and  glory,  and  feofceur,  and  power,  ro 


APPEXIMX.  307 

him  (hat  sitteth  upon  the  Throne,  and  to  the  Lamb,  fop 
ever  and  ever.  See  Col.  i.  20.  Eph.  i.  9,  10.  Rom.  viii. 
31.  Rev.  v.  13. 

4.  The  doctrine  of  a  plurality  or  trinity  of  persons  in 
one  essence,  is  supposed  to  be  proved  by  analogy,  taken 
from  three  conditions  of  the  material  heavens;  that  is, 
fire,  light,  and  air. 

It  is  alledged,  if  I  mistake  not,  that  the  matter  of  the 
heavens  subsist  in  the  condition  of  fire  in  the  body  of  the 
sun,  from  which  there  is  a  continual  emanation  of  the 
same  matter  in  the  condition  of  light;  that  this  matter, 
acquiring  a  grossness  by  distance  from  the  sun,  is  chang- 
ed into  air;  and  so  pushed  back  into  the  sun,  where  it  is 
changed  into  fire,  and  again  into  light.  And  that  by 
this  continual  egress  and  ingress,  a  perpetual  motion  is 
produced,  which,  with  an  admirable  regularity,  carries 
all  the  planets  in  the  solar  system  round  their  proper 
orbs.  However  just  this  may  be,  as  a  system  of  philo- 
sophy, it  seems  no  way  suited  to  prove  by  analogy,  that 
there  are  three  persons  in  one  divine  essence. 

Those  who  make  use  of  it  for  this  purpose,  suppose 
that  the  Father  is  represented  by  the  fire  in  the  body  of 
the  sun;  because,  as  is  also  supposed,  he  is  spoken  of 
under  the  notion  of  fire  in  Scriptqre;  and  that  wrath, 
signified  by  fire,  is  peculiarly  exerted  by  him;  for  proof 
of  which,  Deut.  iv.  24.  Heb  xii.  29.  are  brought,  with 
•erne  other  texts  less  direct  to  the  purpose. 

But,  with  respect  to  these  things,  it  may  be  observed, 
that  no  visible  representation  seems  proper  to  represent 
the  invisible  GOD,  whom  no  one  hath  seen  at  any  time. 
And  as  to  fire  representing,  or  wrath  being  peculiar- 
Jy  exerted  by  the  Father;  the  Scriptures  quoted  in  proof 
of  it,  will  not  serve  that  purpose,  unless  it  can  be  prov- 
ed, that  the  Father  distinctly  and  absolutely  considered, 
the  Lord  GOD  of  Israel,  Deul.  iv.  21.  and  that  when 


268  APPENDIX. 

it  is  said,  Heb.  xii.  29.  For  our  GOD  Is  a  consuming 
fire,  the  Father  is  meant,  absolutely  and  distinctly  con- 
sidered. But  this  can  never  be  proved  from  the  Scrip- 
tures of  the  Old  and  New  Testaments,  which  uniformly 
teach,  that  the  GOD  of  believers,  under  both  the  Old 
and  New  Testament  dispensation,  is  the  Father  mani- 
fested in  and  by  his  only  begotten  Son,  who  is  the  ex- 
press image  of  his  person,  and  the  brightness,  or  shining 
forth  of  his  glory. 

Since,  therefore,  this  analogy  fails  in  the  leading  and 
chief  article,  it  seems  needless  to  trace  it  further  in  this 
way  of  applying  it.  But  if  we  may  make  use  of  analo- 
gy, it  will  perhaps  be  found  to  illustrate  the  doctrine  it 
has  been  brought  to  oppose. 

It  seems  to  be  the  opinion  of  those  who  have  applied 
their  minds  to  the  study  of  nature,  that  a  principle  cal- 
led fire,  fills  almost,  if  not  altogether,  the  whole  male- 
rial  system;  yet  it  produces  no  sensible  effects,  nor  is  its 
operations,  or  even  its  presence,  known,  till  excited  by 
some   proper  means  through  some  proper  medium:  but 
when  these  concur,  it  will  extend  its  operations  in  the 
most  tremendous  manner,  as  far  and  wide  as  the  com- 
bustible matter  in  contact  is  extended.     What  we  com- 
monly call  fire,  appears  therefore  to  be  only  a  manifes- 
tation of  that  invisible  fire  or  active  principle,  through 
the  matter  upon  which  it  operates.     When  wood,  coal, 
or  any  other  combustible  matter  is  burning,  we  see  its 
colour  and  texture  change,  and  its  magnitude  diminish 
by  that  operation:  and  when  we   approach  to  a  certain 
nearness,  we  find  a  sensation  excited  in  our  bodies  there- 
by; but  still  the  principle  that  produces  all  this  remains 
hid  from  our  view.     This  invisible  fire  or  principle  that 
proc lures  such  wonderful  operations,  when  its  activity  is 
exerted  through  a  proper  medium;  seems   to  act  most 
powerfully,  and  constantly,  in  the  body  of  the  sun.    , 


APPENDIX.  269 

These  thing*  observed;  if  we  may  venture  to  speak  of 
the  Father,  the  Son,  and  Holy  Spirit,  liy  analogy  from 
Mings  in  nature;  fire,  light,  and  heat  may  be  considered 
as  follows. 

I.  The  invisible  fire,  which  is  so  universally  extend- 
ed through  the  whole  material  creation,  and  yet  is  only 
perceived  in  its  operations  through  a  proper  medium, 
may  lead  by  analogy  to  a  consideration  of  the  invisible 
GOD,  who,  though   he  fills  heaven   and  earth,   neither 
producelh  any  effect  upon  his  creatures,  nor  is  perceiv- 
ed by  them,  but  by  the  manifestations  he  makes  of  him- 
self through  Christ  Jesus,  the  Sun  of  righteousness,  the 
only  mediator  between  GOD  and  men,  and  medium  of  ail 
divine  intercourse  with  creatures. 

II.  The  visible  fire  of  which  the  body  of  the  sun  is 
composed,  and  from  whence  an  energy  is  exerted  through 
the    whole  solar  system,  may  lead  to  a  consideration  of 
the  Son  of  GOD,  who  is  the  brightness  of  the  Father's 
glory,  and  whose  powerful   energy  is    exerted   through 
the  whole  system  of  created  nature.     This  is  perfectly 
agreeable  to  the  Scriptures  of  truth;  for  these  teach  that 
it  is  in  the  face  of  Jesus  that  the  glory  of  GOD  is  be- 
held, 2  Cor.  iii.  18;  that  he  is  the  image  of  the  invisible 
GOD,  Col.  i.  15.     And  it  is  the  Son  of  GOD,  through 
whom  all  the  perfections  and  operations  of  the  invisible* 
GOD,  are  manifested,  who  is  represented  in  Scripture, 
under  the  similitude  of  fire.     It  was  surely  GOD,  thus 
manifested,  that  was  the  GOD  of  Israel,  and  is  also  the 
GOD  of  the  New  Testament  Church,  as  before  observed. 
Some,  indeed,  through  the  unseriptural  representations 
that  have  been  given  of  GOD,  have  used  the  expression, 
;  GOD  out  of  Christ  is  a  consuming  fire.'     But  this  has 
DO  foundation  in  Scripture;  for  we  are  there  taught,  that 
all  GOD's  dealings  with  men  are  through  a  mediator: 
And  with  respect  to  the  execution  of  judgment  in  parti- 


270  APPENDIX. 

cular,  our  Lord  says  expressly.  '  The  Father  judgeth  no 

*  one;  but  hath  committed  all  judgment  to  the  Son:  and 
1  hath  given  hin,  authority  to  execute  judgment  also,  be- 

*  cause  he  is   (he  Son  of  Man,'    John  v.  22.  97.     It  is 
therefore  evident,  that  the  execution  of  judgment,  inflict- 
ing of  punishment,  or  the  manifestation  of  fiery  indigna- 
tion, belongs  properly  to  the  Son:  who  is  therefore  re- 
presented with  the  appearance  of  fire,  in  those  glorious 
representations  of  him,  that  are  recorded   in  Scripture. 
When  the  prophet  Ezekiel  saw  the  glory  of  the  GOD 
of  Israel,  the   appearance  of  a  man  which  he  saw  upon 
the  throne,  was  certainly  a  representation  of  Christ;  and 
this  appearance  of  a  man  which  he  saw,  had  the  appear- 
ance of  fire  from  his  loins  and  upward,  and  from  his  loins 
and  downward:  this  was  the  appearance  of  fire  through- 
out.    See  Ezek.  i.  27.    When  the  apostle  John  also  had 
a  vision  of  Christ,  his  eyes   were  as  a  flame  of  fire,  and 
his  feet  like  fine  brass,  as  if  they  burned  in  a  furnace. — 
See  Rev.  i.  14,  15.    And  it  is  likewise  declared  concern- 
ing Christ,  Mai.  iii.  2.    He  is  like  a  refiner's  fire.    Mat. 
iii.  12.     He  will  burn  up  the   chaff  with   unquenchable 
fire.     2  Thess.  i.  7,  8.     He  will  be  revealed  from  heav- 
en, in  flaming  fire,  &c. 

All  these  considered,  it  will  appear  that  the  I  ord  Je- 
sus Christ  may  be  fitly  represented  by  the  fire  of  which 
the  body  of  the  sun  consists:  and  the  analogy  seems  to 
be  very  directly  countenanced  by  divine  inspiration,  since 
Christ  the  Son  of  GOD  is  called  the  Sun  of  riz'hteous- 
ness,  Mai.  iv.  2.  To  enumerate  a  few  particulars  in 
which  there  seems  to  be  a  kind  of  analogy,  it  may  be  ob- 
served. 

1.  That  as  the  Sun  in  the  firmament  is  a  visible  man- 
ifestation of  an  invisible  principle;  so  Christ  is  the  im* 
age  of  the  invisible  GOD. 

2.  That  as   the  properties  of  -the  invisible  principle 


APPENDIX.  271 

are  manifested  in  their  operations  through  the  sun  in  the 
fmnuin_'iii,so  the  perfections  of  the  invisible  Father  are 
manifested  in  his  operations  through  his  only  begotten 
Son.  It  is  by  his  works  that  GOD  discovers  to  us  his 
perfections.  «  For  the  invisible  things  of  him  from  the 
4  creation  of  the  world  an;  clearly  seen,  being  under- 
4  stood  by  the  things  that  are  made.'  Uom.  i.  20.  and 
Eph.  iii.  9.  «  GOD  created  all  things  by  Jesus  Christ.' 

3.  That  as  animal  ami  vegetative  life  is  quickened  and 
invigorated  by  the  genial  influences  of  the  sun:  so  spiri- 
tual and  divine  life  is  quickened  and  carried  into  per- 
fection by  the  gracious  influences  of  Christ,  who  is  cal- 
led a.  quickening  Spirit. 

l.  Thai  as  the  influences  of  the  sun  extend  through 
the  whole  solar  system,  which  perhaps  includes  the 
whole  material  creation,  as  it  is  said  Psal.  xix.  6. — 
'  There  is  nothing  hid  from  the  heat  thereof;'  so  the  in- 
fluences that  flow  from  the.  Lord  Jesus  Christ,  extend 
through  the  whole  system  of  created  nature;  for  «  All 
'  things  are  delivered  into  his  hand,'  Mat.  xi.  27.  'And 
4  b\  him  all  things  consist,'  Col.  i.  17.  Even  the  sun, 
whose  glorious  brightness  is  too  intense  for  our  mortal 
eyes;  is  but  the  workmanship  of  his  hand,  and  made 
subservient  by  him,  to  dispense  his  bounty  through  the 
material  creation.  And  thus  the  outward  creation,  and 
distribution  of  outward  favours,  seem  admirably  calcu- 
lated to  lead  to  a  contemplation  of  uncreated  excellency 
and  mniiitieeiice,  as  manifested  in  Christ  Jesus;  in  \\hom 
are  all  the  promises,  and  who  communicates  all  the  pri- 
vileges thai  mankind  enjoy,  whether  pertaining  to  life 
or  godliness.  See  Cor.  i.  20.  2  Pet.  i.  3. 

111.  The  influence  that  proceeds  from  the  sun,  may 
lead  to  aconsiclera(ion  of  the  Holy  Spirit.  For, 

i.  As  the  influence  t  tat  proceeds  from  the  sun  in  the 
firmament,  has  a  twofold  eiiieacy,  namely,  that  of  en- 


272  APPENDIX. 

lightening  and  warming;  so  (he  Holy  Spirit,  that  influ- 
ence that  proceeds  from  the  Father  through  the  Son, 
has  a  twofold  efticaey,  namely,  that  of  enlightening  the 
mind  in  the  knowledge  of  divine  things,  and  warming 
the  heart  with  divine  love. 

2.  As  the   effects  of  enlightening  and  wanning   are 
produced  in  unequal  proportion,  in  different  matter,  or 
the  same  matter  differently  disposed   or  arranged;  tho' 
the  influence  be  uniform  in  itself,  simply  considered;  so 
the  effects  of  enlightening  the  mind,  and   warming  the 
heart  with  love  to  divine  things,  are  produced  in  une- 
qual  proportion  in   different   persons,  and  perhaps  the 
same  person  under  different  circumstances.      We  shall 
perhaps  find,  that  the  highest  degree  of  love   to  GOD 
and  men,  is  no  more  necessarily  connected,  with  a  clear 
understanding,  than  the  highest  degree  of  heat  is   con- 
nected with  a  clear  day.     But  as  matter  may  be  so  mo- 
dified as  to  receive  both   light  and   heat    in  a  high  de- 
gree, and  in  equal  proportion;  so  intelligent  nature  may 
be  so  modified  as  to  receive  a  high  degree  of  divine  light 
and  love,  in  equal   proportion.     Those  represented  by 
the  good  ground  in  the  parable,  are  described   as  ap- 
p reaching  toward  it,  for  they   not  only  undersland   the 
word,  but  received  it  into  honest  and  good  hearts.     See 
Mat.  xiii.  23.  and  compare  Luke  viii.  13, 

3.  As  this  influence  that  proceeds  from  the  sun,  is 
called  by  the  same  name  with  the  sun  from  which  it 
proceeds,  or  the  effects  produced  by  it,  are  ascribed  ei- 
ther to  it  or  the  sun,  often  in  common  conversation;  as 
when  a  thing  may  be  said  to  be  warmed  by  the  sun,  or 
by  the  heat  of  the  sun;  and  in  Scripture, as  when  things 
are  said  to  be  put  forth  by  the  sun,  Dent  xxxiii.  14.  and 
when  the  sun  is  said  not  to  fall  upon  persons,  Rev.  vii. 
16.  in  these  passages  it  is  evident  that  the  influence  of 
the  sun  is  that  which  is  properly  meant;  so  in  a  very 


APPENDIX.  273 

similar  manner,  things  are  said  to  be  done  by  tbe  Father 
and  the  Son,  that  are  properly  effected  by  the  Holy  Spi- 
rit, as  the  immediate  agency  by  which  they  are  done. 


SECT.  II. 

Of  the  Arguments  that  are  commonly  used  to  prove  the 
Equality  of  the  Father  and  the  Son. 

XT  is  argued  1.  That  the  same  names  being  applied 
to  the  Son  that  are  applied  to  the  Father;  therefore  the 
Son  must  be  one  substance,  and  equal  with  the  Father, 
in  power  and  glory. 

This  argument  has  already  been  considered,  and  shown 
to  be  false  and  inconclusive.  But  as  it  was  promised  that 
an  enquiry  should  be  made,  into  the  import  or  significa- 
tion of  these  names  that  are  supposed  to  prove  the  doc- 
trine contended  for  in  the  objection:  The  following  is 
offered  to  the  consideration  of  impartial  enquirers. 

The  names  by  which  the  MOST  HIGH  hath  most 
commonly  revealed  himself  in  Scripture  are  Jehevuha 
and  .ilehim;  the  first,  is  generally  rendered,  Lord  or  Je- 
hovah, and  the  last,  GOD.  There  are  other  two  He- 
brew names  I  hat  are  commonly  rendered  LORD;  name- 
ly Adun,  or  Adui  and  Jihe.  The  first  appear  to  be 
frequently  applied  to  the  SON.  and  the  last  seem*  to  be 
applied  to  the  FATHER  only.  There  are  also,  two  He- 
brew names  besides  that  are  rendered  GOD,  namely  ^/, 
and  Jlluhe.  I  shall  endeavour  to  enquire  into  the  signi- 
fication of  these  names,  in  (be*  following  order. 

I.  Of  the  name  Jidun,  »r  Jldnii  Lord. 

This  name  appears  to  be  very  properly  rendered  Lord, 
it  is  frequently  applied  in  Scripture  to  a  Lord  or  master,. 
or  one  who  has  authority  or  no'iiiiHu'i  over  others.  It 


is  applied  to  Christ  the  Son  of  GOD,  Psal.  ex.  i.  <  Jihe- 
B  B 


274  APPENDIX* 

'  vulia}  Jehovah  said  to  (Jldni}  the  Lord,  or  my  LOF<?? 

<  sit  thou  on  my  right  hand  until  I  make  thine  enemies 
6  thy  footstool.'  Ami  Isa.  vi.  1.    6 1  saw  (Jldni)  the  Lord 

<  sitting  upon   a  throne/    This  name,  when  applied  t& 
Ch>ist  Jesus,  that  is,  the  Jlnointed  Saviour,  fitly  points 
him  out  as  the  universal  Lord  of  all  created  nature;  but 
when  applied  to  the  Father,  it  must  be  understood  in  a 
still  higher  sense,  since  inspiration  teaches  that  the  Sott 
is  made  both  Lord  and  Christ  by  the  Father. 

II.  Of  the  name  Jihe,  Jah. 

The  name  Lord,  however,  seems  not  to  express  what 
is  the  import  of  Jihe;  for  there  seems  to  be  sufficient 
evidence  to  think,  that  is  the  root  from  whence  the 
verb,  which  signifies  .to  be,o?  to  be  caused  to  be,  is  deriv- 
ed. It  being  most  natural,  that  the  most  simple  form  of 
a  word,  should  be  the  root,  from  whence  all  its  augment- 
ed forms  do  spring.  The  word  then,  will  signify  snn- 
ple  or  absolute  Being.  It  is  therefore  a  most  proper  name 
for  that  Being  of  Essence,  that  is  the  source,  the  root,  and 
first  cause  of  all  real  and  permanent  existence;  even  the 
one  Most  High  invisible  GOD  the  Father,  of  whom  are 
all  things.  This  name  is  never  used  relatively,  nor  is 
it  ever  applied  to  any  being  or  person,  but  GOD  the  Fa- 
ther, so  far  as  I  have  observed.  Some  may  perhaps 
think  this  name  is  applied  to  Christ,  Psal.  Ixviii  18.  It 
occars  twice  in  this  Psalm,  namely  in  the  4th  and  18th 
Verses,  which  in  the  Hebrew  are  the  5th  and  19th.  If 
we  may  admit  the  transposition  of  the  particle  verse  4. 
as  in  the  English  translation;  then  the  former  part  of 
the  Psalm  may  be  considered  as  an  exhortation  to  praise 
and  extol  the  Most  High  GOD,  for  the  manifestations  of 
his  glorious  power,  and  merciful  providence.  And  in 
the  17th  verse,  where  mention  is  made  of  his  host,  men- 
tion i*  also  made  of  the  Lord  Christ  being  in  the  midst 
of  theoij  as  their  captain  or  leader,  verse  17.  '  Tke 


APPENDIX.  275 

<  cliariols  of  GOD  are  twenty  thousand,  even  thousands 
«  of  angels,  dditi  the  Lord  is   among  them,  as  in  Sinai 

*  the  holy  place.'     The  Lord  who  sits  at  the  right  hand 
oi'.lihe,  or  Jah,  being  thus  introduced,  he  appears  to  he 
addressed  in   the  18th   verse.     *  Thou  has  ascended  on 
4  high,   thoii  has  led  captivity  captive,    thon   lias    re- 

*  ceived  gifts  for  men,  yea,  for  the  rebellious  also:  that 

*  the  self-existing  GOD  might  dwell  among  them.'  This 
agrees  perfectly  with  what  our  Lord  says,  when  Jie  was 
to  go  to  his  Father;  that  then  he  and  the  Father  would 
come  to  such  as  loved  him,  and  make  their  abode  with 
him.     See  John  xiv.  23.     If  the  particle  should  not  be 
transposed  in  the  4th  verse,  then  that  verse   will  read 
thus.     4  Sing  ye  to  GOD,  sing  praises  to  his  name,  ex- 
6  tol  him  that  rideth  upon  the  heavens  in  JAH,  (in)  his 

*  name,  and  rejoice  before    him.'     Which   also   agrees 
with  what  our  Lord  says,  of  his  being  in    the  Father, 
and  the  Father  in  him;  and  his  doing  all  things  in  his 
Father's  name. 

III.  Of  the  name  Jehevuhe,  Jehovah. 

The  import  or  signification  of  this  NAME  seems  not  to 
be  expressed  by  the  word  Lord;  though  what  is  signified 
by  Lord  is  included  in  it.  This  name  appears  to  be 
formed  from,  and  the  process  of  its  derivation  or  for- 
mation I  take  to  be  this;  is  the  simple  root,  signifying 
simple  and  absolute  Being.  But  as  no  action  can  be 
exerted  to  cause  being  of  this  kind,  the  word  never  oc- 
curs as  a  verb  in  this  simple  form.  The  first  step  from 
this  simple  form  is  the  prefixing  of  the  letter,  which 
forms  that  conjugation  of  a  Hebrew  verb  which  signifies 
to  cause  a  thing  to  be,  or  he  done;  and  then  it  stands 
thus,  Hejihe;  and  this  being  the  form  of  the  verb  which 
expresses  the  existence  of  persons  and  things,  there  ap- 
pears to  be  a  peculiar  simplicity,  propriety,  and  preci- 
sion iu  the  Hebrew  language,  in  indicating  that  every 


276  APPENDIX. 

creature  and  thing,  caused  to  be,  by  the  same  word  that 
indicates  their  existence  or  being.  The  next  step  is  the 
prefixing  the  letter  i,  which  forms  several  proper  names, 
and  changing  the  *  in  the  middle  into  15  and  then  the 
word  is  completely  formed,  which,  according  to  this  for- 
mation, will  signify,  he  that  causeth  to  be,  or  is  the 
cause  of  being. 

Several  words  of  a  similar  construction  might  be  pro- 
duced to  support  the  formation  here  proposed;  I  shall 
only  instance  one,  namely,  Jihevu  shong,  read  in  the 
Old  Testament  Joshua,  in  the  New  Jesus,  and  signifies 
he  that  saves,  or  causeth  salvation. 

The  name  JUievuhe,  read  JEHOVAH,  appears  there- 
fore not  to  be  an  absolute  name,  as  severals  have  alledg- 
ed;  and  that  not  only  from  the  import  of  the  word,  as 
noticed  above,  which  has  all  the  evidence   of  certainty 
that  the  nature  of  the  case  can  admit;  but  also  from  the 
clear  and  undoubted  application  of  it  in  Scripture;  for 
JVhovah   is  frequently  used  relatively  with  hosts.     And 
v, '  :tt  relation  can  be  supposed  so  likely  as  that  which  is 
denote.!  by  the  formation  of  the  name  Jihevuhe,  or  Je- 
hovah, as    already    noticed.     The   expression   Lord  of 
hosts,  or  Jehovah  of  hosts,  appears  therefore  to  signify  the 
same  as  to  say,  the  cause  of  the  being  of  hosts,  or  he  who 
is  the  cause  of  being  to  hosts.     And  this  expression  being 
so  frequently  repeated  when  promises  are   made  to  the 
faithful,  when  surrounded  with  powerful  hosts,  that  are 
likely  to  destroy  them;  seems  intended  to  put  them   in 
mind    of  his  superintending   providence,   and    absolute 
power,  that  they  may  set  their  hope  in  him;  by  teaching 
them,  that  though  hosts   spread    terror  and  desolation 
among  those  against  whom  their  force  is  directed,  and 
the   destruction  of  a  defenceless  people   seems   certain 
when  they  set  themselves  against  them;  yet  when  they 
are  assured  of  protection,  by  him  from  whom  hosts  have 


APPENDIX.  277 

their  being,  and  on  whom  their  being,  of  consequence,  de- 
pends, it  may  quiet  their  fears,  and  animate  them  with 
courage  to  pursue  their  duty.  These  things,  I  think, 
will  appear  very  plain  to  any  who  consider  the  Scriptures 
in  general,  and  particularly  the  prophecies  of  Hagai  and 
Zechariah.  Therefore  the  name  JEHOVAH  being  a  rela- 
tive name,  and  there  being  no  relations  sustained  by  the 
Father  to  his  creatures,  but  what  are  sustained  through 
Jesus  Christ  his  only  begotten  Son;  every  relative  name 
may  be  applied  to  the  8on  that  is  applied  to  the  Father, 
and  the  name  Jehovah  among  the  rest. 

But  it  will  not  follow  of  consequence,  that  because  this 
name  is  applied  to  the  Son,  that  therefore  he  is  equal 
with  the  Father,  unless  it  be  proved  that  he  is  the  cause 
of  being;  in  the  same  manner  as  the  Father  is;  and  this 
cannot  be  done  from  the  writings  of  the  Prophets  and 
Apostle*,  for  they  teaeh  the  reverse,  a«  has  been  showed. 
DurLord  speaking  of  a  miracle  he  had  wrought,  says. 
*Vy  Father  worketh  hitherto,  and  I  work;  we  are  not  to 
suppose,  that  this  work  was  wrought  by  the  Father  and 
the  Son,  as  two  men  perform  a   piece  of  work  between 
them;  that  is,  by  each  doing  a  part  of  it;  surely  not  — 
For,  in  the  sense  in  which  any  work  is  done  by  the  Fa- 
ther, it  is  wholly  done  by  him;  and  in  the  sense  in  which 
it   is  done  by  the  Son,  it  is  wholly  done  by  him.     Every 
work  performed  by  the  Son  of  GOD,  is  wholly  done  by 
him  as  the  immediate  agent  by  whom  the  energy  is  ex- 
erted, by  which  it    is  effected;  while  at  the  same  lime 
it  is  wholly  done  by  the   Father,  as  he  M  ho   •communi- 
cates the  energy  that  is  necessary  for  effecting  it.     Or, 
it  i     done   by  the  Father  ag  the  first  cause,  from  whom 
the  energy  proceeds,  by  which  the  work  is  done;  and  it 
is  done  by  the  Son,  as  he  by  whom  that  energy  is  mani- 
fested, iu  doing  the  work.    So  it  is  said-,  Act*,  ii.  2%. 


278  APPENDIX. 

By  miracles  and  wonders,  and  signs  by  which  GOD  did 
by  him.  The  same  form  of  expression  being  used  con- 
cerning the  creation  of  all  things,  namely,  that  GOD  cre- 
ated all  things  by  Jesus  Christ;  it  plainly  shows,  that 
creating  power  flowed  from  GOD  the  Father  as  the 
source  of  being,  and  first  cause  of  existence:  and  thai  it 
\vas  exerted  by  Jesus  Christ  his  only  begotten  Son,  as 
the  agent  by  or  through  whom  it  should  operate. 

Hence  the  name  Jihevuhe  or  Jehovah,  when  applied  to 
the  Father  as  distinct  from  the  Son,  points  him  out  as 
the  cause  of  being  in  the  highest  sense  of  the  word. — 
Aad  when  applied  to  the  Son,  it  points  him  out  as  he 
who  is  the  cause  of  being  in  a  secondary  sense;  he  being 
the  cause  of  being,  or  Jehovah  by  an  anointing  immedi- 
ately from  the  Father,  even  the  fulness  of  Jah,  the  sim- 
ple absolute  essence,  i.  e.  the  invisible  GOD  dwelling  in 
him.  If  any  shall  ask,  how  things  can  be  caused  to  be 
in  a  secondary  sense?  It  may  be  answered.  That  when 
such  as  ask  this  question  shall  tell  how  GOD  might  have 
created,  or  caused  things  to  be  without  the  interposition 
of  a  begotten  nature,  that  is,  without  his  only  begotten 
Son,  who  bears  the  inferior  character  of  Jfrssiah  or  Christ , 
that  is,  the  anointed;  they  may  then  expect  to  be  told  how 
GOD  created  all  things  by  Jesus  Christ,  or  how  the 
Son  of  GOD  is  Jehovah,  \  e.  the  cause  of  being  in  a  se- 
condary sense.  But  with  what  shadow  of  reason,  can 
any  who  profess  to  believe  that  GOD  spake  to  mankind 
by  Jesus  Christ,  that  he  wrought  miracles  by  him.  and 
that  by  him,  as  an  inferior  agent,  he  effects  the  new  cre- 
ation; with  what  shadow  of  reason  I  say,  ran  any  be- 
lieve that  GOD  effects  all  these  by  the  agency  of  an  in- 
ferior nature,  or  that  Jesus  Christ  is  the  cause  of  these 
in  a  secondary  sense,  and  deny  that  GOD  created  all 
by  Jesus  Christ  in  the  same  sense,  when  this  last 


APPENDIX.  279 

if  testified  by  the  same  authority,  and   in  terms  as  ex- 
plicit? 

If  we  attend  to  the  language.*  of  Scripture,  we  nil! 
i'nd  an  uniformity  in  all  the  divine  agency  therein  re- 
corded. We  are  there  taught,  that  GOD  created  all 
things  by  .Te.-ii*  Christ,  that  he  upholds  all  things  by 
him, and  that  he  governs  all  things  by  him:  for  it  is  said 
the  government  shall  be  upon  his  shoulders.  The  Father 
i>.  aUo  said  to  have  spoken  by  him,  that  by  him  is  he 
reconciling  the  world  nnto  himself,  and  that  by  him  he 
will  judge  the  world  at  last. 

We  have  an  account  of  a  very-remarkable  event,  the 
circumstances  of  which,  as  recorded  in  sacred  history, 
unions  other  useful  purposes,  seem  very  much  to  illus- 
trate and  confirm  what  has  been  said  of  the  name  Jeho- 
.'s  applied  to  the  Father  and  the  Son  distinctly  con- 
sidered. It  is  the  destruction  of  Sodom  and  Gomorrah, 
and  the  neighbouring  cities:  concerning  this  it  is  said, 
Gen.  xix. '2±.  *  And  Jehovah  caused  it  to  rain  upon  Sodom 
*  and  Gomorrah  fire  .and  brimstone,  from  the  Jehovah 
'  out  of  Heaven.'  Jehovah-  who  is  first  named,  seems 
to  be  the  Son,  and  the  Jchorah  who  is  last  named,  seems 
to  be  the  Father.  The  last  is  not  only  distinguished 
from  the  first,  by  being  named  separately,  but  also  by 
the  article,  or  emphatic  particle  being  put  before  the 
name  Jihcvuhe,  or  Jehovah.  The  Hebrews  have  two  ar- 
ticles, and  li»at  winch  is  here  used,  is  said  to  be  the 
most  emphatic,  and  appears  to  be  so  from  its  applica- 
tion in  many  places  of  Scripture.  Now  when  the  em- 
phatic article  i-  put  before  the  Jt'fi uvah  who  is  last  nam- 
ed, and  uo  article  put  before  the  other,  who  is  first 
named,  it  strongly  indicate,  that  the  one  is  to  be  un- 
ilerstod  in  vii.se,  denoting  him  who  is  the 

m  the  jirst  and   kiphrrt  sense:   and    the 
other  in  a  subordinate  sense,  denoting  him   who  is  tf^ 


280  APPENDIX. 

cause  of  being  in  a  secondary  way.  Some  may  perhaps 
alledge.  that  since  this  article  is  used  with  Jehovah. 
Gen.  iv.  1.  where  that  name  is  applied  to  the  Son;  its 
being  used  with  Jehovah,  Gen.  xix.  24.  can  be  no  indi- 
cation of  a  distinction  between  the  Father  and  the  Son? 
in  that  text. 

Though  it  were  granted,  that  the  name  Jehovah  is 
applied  to  the  Son,  Gen.  iv.  1.  the  article  may  still  be 
a  mark  of  distinction  and  supremacy,  Gen.  xix.  24<  for 
in  the  first  text  one  Jehovah  is  only  named,  and  whether 
the  Father  or  the  Son  be  meant,  there  is  no  occasion 
for  distinction,  nor  can,  either  the  use,  or  omission  of 
the  article,  be  considered  as  making  any  distinction  in 
that  case;  but  in  the  last  text,  where  one  Jehovah  is 
said  to  rain  fire  and  brimstone,  from  another  Jehovah, 
the  use  of  this  article  with  (he  one,  and  the  omission  of 
it  with  the  other,  has  at  least  a  great  appearance  of 
significance.  The  phrase,  or  form  of  speech  used  in 
this  text;  is  very  similar  to  that  used  by  Christ  himself, 
John  x.  32.  <  Many  good  works  have  I  showed  you 
from  my  FATHER.'  And  the  Greek  article  is  used  in 
a  very  similar  manner,  and  lor  a  similar  end,  John  i.  1. 
*  IB  the  beginning  was  the  word,  and  the  word  was  with 
4 *w  &ov  the  GOD;  and  the  word  was  GODS  Here  also 
the  article  being  used  with  the  name  GOD,  when  appli- 
ed to  the  Father,  and  omitted  when  that  name  is  appli- 
ed to  the  Son,  seems  also  to  indicate  that  the  name  GOO 
is  to  be  understood  in  the  most  supreme  sense,  when  ap- 
plied to  the  Father,  but  in  a  sense  somewhat  subordi- 
nate, when  applied  to  the  Son.  From  the  whole  it  ap- 
pears, that  the  name  Jehovah  being  applied  to  the  Son, 
is  no  proof  of  his  being  equal  with  the  Father. 

With  respect  to  the  name  I  am,  recorded  Exod.  iii.  14-. 
This  is  a  translation  of  the  Hebrew  word,  and  seems  to 
be  verj  imperfect.  The  worite  are  also  read,  law  tfiat  I 


APPENDIX.  281 

am;  the  Greek  translation  called  the  Septuagint  read 
them,  lam  h .'  thut •  /s.  Both  .•Jinsicwfh  and  Fool  ob- 
serve, that  the  words  in  the  Hebrew  are  future;  it  is  al- 
so well  known  that  the  subjunctive  mood  is  expressed 
by  the  future  form  of  the  verb  in  Hebrew.  Therefore 
the  reading  I  would  propose,  with  all  humility  and  de- 
ference to  better  judgments,  is  this,  1  will  be  what  I 
should  be.  This  is  as  literal  a  reading  as  any;  and  the 
reason  why  I  would  prefer  it  to  our  common  reading  is, 
that  the  expression  I  am  that  I  am,  expresses  nothing 
more  than  what  may  be  said  of  any  that  is;  for  it  m.iy 
be  said  of  the  meanest  and  vilest  person  he  is  what  he  is, 
or  such  a  person  might  say,  /  am  what  I  «?;i;  besides,  / 
am  that  or  -what  I  am,  is  not  a  just  translation.  The 
words  mi  slit  indeed  be  read,  I  shall  be  whnt  I  shall  be.— 
But  this,  like  the  oilier,  has  nothing  peculiar  or  distin- 
guishing; for  any  one  may  say,  /  shall  he.  what  f  shall  be. 
But  if  the  words  are  read,  /  icU'  be  u'hat  I  should  be, 
which  is  equally  just  and  literal,  they  convey  something 
of  importance,  in  several  respects. 

This  seems  to  be  an  expression  which  no  creature  can 
use;  or  affirm  of  himself,  at  least,  as  to  every  period  of 
existence:  but  used  with  great  propriety  by  the  Son  of 
GOD,  who  s!:all  through  all  the  «;;v.s  (;fthe  ages  of  his 
mediatory  kingdoai,  and  through  endless  duration,  be  in 
every  respect  what  he  should  be  by  acting  fully  up  to 
the  high  character  he  bears,  and  fulfilling  most  com- 
pletely, all  that  belongs  to  the  complicated  oifices  that 
he  sustains  as  Mediator.  These  do  chiefly  concern  his 
people  in  their  present  state,  and  to  these,  the  words  / 
irill  be  ivhat  I  should  be,  may  have  a  special  respect. — 
These  words  may  point  out  something  very  significant, 
cither  respecting  the  Israelites  in  particular,  or  the 
world  in  general.  With  respect  to  the  Israelites,  it  is 
very  plain  that  their  deliverance  should  take  place  at 
the  proper  time,  not  from  any  obligation  that  JI.HOVAH 


APPENDIX. 

was  under  to  deliver  them,  because  of  any  thing 
lat.  (.one  or  could  do;  but  because  he  had  graciously 
promised  to  do  it.  So  the  words  I  it- ill  be  ivhat  I  should 
be,  amounts  to  the  same  as  if  he  had  said,  '  As  I  should 

*  be  true  to  my  promise  made  unto  your  fathers,  so  1  will 
'now  manifest  myself  to  be  so,  in  accomplishing  your de- 

*  liverance  by  the  person  1  have  now  sent.'     This  sense 
seems  to  agree  very  well  with  the  next  verse   where  he 
immediately  adds,  'Moreover,  thus  shalt   thoii    say   to 
4  the  children  of  Israel,  the  GOD  of  Abraham,  the  GOD 

*  of  Isaac,  and  the  GOD  of  Jacob  hath  sent  me  unto  jou: 

*  This    is  my  name   for  ever,   and  this  is  my  memorial 
4  unto  all  generations.' 

But  though  the  deliverance  of  the  Israelites  from 
their  bondage  in  Egypt  was  included  in  that  covenant 
which  GOD  declared  and  confirmed  unto  Abraham, 
Isaac,  and  Jacob;  it  was  but  a  small  part  of  the  privile- 
ges or  good  things  that  were  contained  therein.  Deli- 
verance from  the  bondage  of  corruption,  was  of  much 
greater  importance,  than  deliverance  from  the  bondage 
of  Egypt;  and  the  promise  made  to  Abraham,  that  in 
his  seed  all  the  families  of  the  earth  should  be  blessed, 
was  much  more  extensive  than  that  his  seed,  according 
to  the  flesh,  should  come  forth  from  under  the  hand  of 
their  oppressors  with  great  substance.  But  in  order  to 
accomplish  that  great  promise  on  which  all  the  other 
promises  depended:  namely,  that  of  the  Son  of  GOD 
becoming  the  seed  of  Abraham,  in  whom  all  nations 
were  to  be  blessed,  the  seed  of  the  woman  who  was  to 
bruise  the  serpent's  head;  in  order  to  this,  a  change  be- 
hoved to  take  place  upon  the  Son  of  GOD:  that  is,  he 
who  w  as  rich  behoved  to  become  poor;  he  w  ho  had  appear- 
ed in  the  most  glorious  forms,  possessing  a  fulness  of  pow- 
er, and  every  other  perfection,  behove  to  empty  himself, 
and  lay  aside  the  glory  which  he  had  with  the  Father 


APPENDIX. 

before  the  world  was,  and  take  upon  him  the  form  of  a 
servant.      All  which  and  much  mure  may  be  inelii  led  iu 
those  words,  I  will  be  irlint  T  &ninld  /;  .      it  seems    as   if 
he  had  said,  as  by  virtue  of  what  is  promised,  and  figu- 
ratively represented  in  the  ordinaces  of  the  covenant,  I 
should  be  madeflesh,  have  my  heel  bruisedby  the  serpent 
that  I  may  bruise  his  head,  or  be   exposed  to   sufferings 
ami  death,  that  I  may  destroy  death,  and  him  that  hath 
the  power  of  death,  that  is,  the  devil;   be   made  an  of- 
fering for  sin,  that  I  may  spoil  principalities   and  pow- 
ers, triumph  over  them    by  the  blood  of  the  cross,  and 
enter  the  holy  of  holies  with  my  own  blood,  as  a  glori- 
ous Conqueror  and  Captain  of  Salvation,   made  perfect 
through  sufferings,  in  order  to  complete  the  salvation  of 
those  committed  to  my  government;  so  I  will  most  certain* 
ly  be  or  be  caused  to  be,  all  this,  that  1  may  free  you  from 
the  bondage  of  corruption,  and  bring  you    into  the  hea 
venly  inheritance,  of  which  your  temporal  deliverance,, 
and  possession  of  Canaan,  which  I  will  now  according 
to  promise  effect,  is  but  a  shadow  or  type. 

This  appears,  therefore,  to  be  a  designation  of  the 
Son  of  GOD,  not  of  the  unbegotten  essence  that  we  have 
expressed,  by  the  words  I  will  be  what  I  should  be.  We 
have  the  testimony  of  Stephen  to  the  truth  of  this,  who 
was  the  first  witness,  under  tlie  New  Testament  dispen- 
sation, that  sealed  the  testimony  of  Jesus  with  his  blood, 
He  not  only  calls  the  person  who  appeared  to  Moses  in 
the  bush,  an  angel,  but  also,  that  GOD  delivered  the 
people  by  his  hand;  thereby  intimating,  that  the  visible 
GOD  who  appeared  to  Mose«  was  the  agent  by  whom 
the  invisible  GOD  effected  these  things.  His  words  are 
Acts  vii.  35.  '  The  same  (Moses)  did  GOD  send  to  be  a 
'  ruler  and  a  deliverer  by  the  hand  of  the  angel  who  ap- 
c  peared  to  him  in  the  bush.'  So  instead  of  proving 
equality,  the  words  w*  o'W  D^DN,  used  as  a  designation 


284  APPENDIX. 

of  him  who  spoke,  or  by  whom  the  Father  spoke,  do  ra- 
ther prove  the  reverse;  for  runs  being  the  first  person 
singular  from  the  verb  rrn,  \yhich,  as  before  observed, 
denotes  caused  being;  it  denotes  something  passive, 
which  can  in  no  respect  apply  to  the  imbegolten  es- 
sence. 

IV.  Of  the  name  M. 

This  word  is  used  often  as  a  proposition,  and  often 
also  as  a  noun  or  name.  The  following  are  a  few  ob- 
servations and  examples,  relative  to  its  use  and  general 
signification.  As  a  particle  M  frequently  signifies  to  or 
unto,  when  put  before  a  name;  when  put  before  a 
verb,  it  denotes  prevention  or  hindering,  and  may 
be  read  no  or  not;  and  as  an  adverb,  it  denotes  a 
doubtful  state  of  the  mind.  As  a  name,  it  signi- 
fies  strength  or  might.  See  I>eut.  xxviii.  33.  Psal.  Ixxxvii. 
1.4.  Mic.  ii.  1,  In  the  form,  it  is  applied  to  what  is  the 
strongest  or  principal  of  the  kind:  To  the  mighties  of 
Moab.  Exod.  xv.  15.  To  rams,  Exod.  xxix.  1.  To  harts 
Lam.  j.  6.  And  to  the  posts  or  pillars,  which  are  the 
strength  and  ornament  of  buildings,  Ezek.  xl.  14. 

The  leading  idea  o?  the  word  seems,  therefore,  to  be 
that  of  strength  and  excellency.  The  word,  as  a  name 
may,  therefore,  be  fitly  applied  to  the  Father  in  the 
highest  sense;  he  being  the  most  mighiy  and  most  excel- 
lent one,  and  is  called  the  Most  High  GOD,  or  the  Most 
High,  Mighty  and  Excellent  One.  Gen.  xiv.  1819,  If 
applied  to  the  Son,  it  may  point  him  out  as  one,  who, 
next  to  the  Father,  is  the  most  mighty  and  powerful  one; 
he  being  possessed  of  excellency  and  strength,  surpass- 
ing that  of  all  created  nature,  in  an  immeasurable  de- 
gree. 

V.  Of  the  name  Jlluhe. 

This  name  does  not  appear  to  be  formed  immediately 
from  M,  but  from  Jile*     This  last  has  several  significa- 


APPENDIX.  285 

nans,  but  of  all  them  seem  to  imply  or  refer  to  the  radi- 
cal moaning  of  the  word  Jll,  from  which  it  is  formed  by 
]M>S', fixing  the  letter  n  which  in  that  position  frequently 
denotes  towards  what  is  expressed  in  the  word.  This 
word  Jlnhe,  among  other  things,  signifies  an  oath,  or  to 
be  brought  under  the  bond  of  an  oath;  and  in  this  appli- 
cation, it  very  evidently  implies*  and  refers  to  strength 
and  excellency;  for  the  idea  of  strength  is  implied  in  an 
oalh,  as  it  binds  the  person  who  comes  under  it  in  the 
strongest  manner  to  fulfil  what  is  engaged  to;  and  it  re- 
fers to  him  who  is  Most  Mighty  and  excellent,  as  it  is 
an  appeal  to  the  Most  High  for  the  fulfilling  ef  what  i» 
engaged  to. 

The  name  Jllulie,  then,  being  in  the  form  of  a  partici- 
ple passive,  from  Jlle,  as  a  verb,  it  seems  to  denote  a 
sworn  or  covenanted  one;  and  so  is  peculiarly,  or  in  a 
special  manner,  expressive  of  the  character  of  the  Son 
of  GOD,  who  in  a  special  manner  came  under  the  bond 
of  the  covenant  established  between  the  Father  and  him, 
in  behalf  of  perishing  sinners.  And  this  name,  if  ap- 
plied tQ  the  Father,  may  point  him  out  as  sustaining  a 
covenant  relation  to  his  people  through  his  Son  Jesus 
Christ.  The  name  Jlluhe,  occurs,  I  think,  oftner  in  the 
book  of  Job  than  in  all  the  other  books  of  the  Bible  be- 
sides. And  Job  seems  to  express  a  firm  belief,  that  he 
whom  he  so  often  calls  JHuhe,  would  become  an  object 
ef  sight  in  the  flesh,  Job  19.  25,  26. 

VI.  Of  the  name  Alehim. 

This  name  seems  also  to  be  formed  from  *flfe,  and  has 
the  form  of  an  active  plural  participle;  but  as  this  word 
occurs  but  seldom  as  a  verb,  we  may  be  uncertain  as  to 
the  fall  extent  of  its  signification.  As  a  noun,  or  name, 
it  frequently  signifies  an  oath;  by  which  a  person  or 
persons,  become  bound  to  abstain  from,  or  perform  cer-- 
C  c 


286  APPENDIX. 

tain  things.  Asa  verb  it  signifies  to  adjure,  or  bind  by 
an  oath;  so  as  to  oblige  to  the  performance  of  certain 
things.  1  Sam.  14.  24.  '  Saul  had  adjured  the  people.' 
2  Chron,  vi.  22.  le-halet-vu,  '  to  make  him  swear.'  Hos. 
x.  4.  '  They  have  spoken  words,  Jllitt,  swearing  falsely 
6  in  making  a  covenant.'  The  name  Alehirn  seems  there- 
fore to  imply  a  power  to  bring  others  into  the  bond,  or 
obligation  of  an  oath  or  covenant.  It  is  the  A  Ichiro,  the 
self -existing  GOD,  alone,  who  possesses  this  power  ab- 
solutely and  of  himself;  and  it  is  his  only  begotten  Son 
alone,  who  possesses  this  power  immediately  from  him, 
and  through  whom  he  manifests  it  over  all  the  works  of 
his  hands.  That  Jehovah  brings  his  people  under  the 
bond  of  his  covenant,  by  virtue,  and  in  pursuance  of  the 
relation,  expressed  by  the  name  Alehim,  seems  very 
plainly  intimated  to  us,  Dent.  xxix.  10 — 30.  4  Ye  stand 

*  all  of  you  this  day  before  Jehovah  your  JlUliim;  for  to 

*  bring  thee  into  the  covenant    of  Jehovah  thy   Jllehim9 
»  and  into  (Met  vu)  his  oath.'    And  the  end  for  which  he 
brings  them  under  his   covenant  is,  that   they    may  be 
brought  unto  himself,  who  is  their  (Al)  excellency  and 
strength,  their  all  in  all.     The  import  of  this  name  may 
perhaps  be  further  learned,  from  its  application  in  other 
places  of  Scripture.  It  is  applied  to  angels,  Psal.  xcvii. 
7.  and  viii.  5.  and  it  is  said  of  them,  Heb.  i.  14.     <  Are 
4  they  not  all  ministering  spirits  sent  forth  to   minister 

*  for  them  that  shall  be  heirs    of  salvation.'     It  is  also 
applied  to  judges  among  men,  Exod.  xxi.  6.  and  xxii.  9. 
and  to  Moses,   Exod.  vii.   1.     From  these  applications 
of  this  name  Mehim,  in  a  subordinate  sense,  it  appears 
to  denote  a  kind  of  superintendence  or  disposing  power 
in  those  to  whom  it  is  thus  applied;  what  is  signified  by 
the  name,  being  conferred  on  them  in  a  certain  degree, 
by  the  supreme  JHekim;  for  effecting  his  gracious  pur- 
poses relative  to  those  to  whom  they  sustained, this  char- 


APPENDIX.  287 

aeter.  This  name,  therefore,  from  its  form,  and  Hie 
known  exercise  of  some  of  those  to  whom  it  is  applied  in 
a  subordinate  sense,  appears  to  he  a  fit  name  in  its  most 
supreme  sense,  to  denominate  the  Most  High  to  be  one 
who  has  interposed  his  power,  and  is  exerting  a  most 
excellent  providence  in  behalf  of  his  creatures  in  gene- 
ral, and  the  faithful  in  particular,  through  Jesus  Christ 
his  only  begotten  Son,  who  is  the  great  agent  by  whom 
he  effects  all  his  purposes;  to  whom  the  name  JMehim  is 
therefore  also  applicable,  and  that  in  a  sense  inconceiv- 
ably higher  than  it  can  be  applied  to  any  creature  what- 
ever; for  he  is  Mehim,  the  GOD  of  the  whole  earth, 
@jo$,  GOD  over  all,  the  Father  excepted;  whose  exclu- 
sive prerogative  it  is  to  be  the  Jllehiin,  of  Jesus  Christ., 
and  who  anointed  him  with  the  oil  of  gladness  above 
his  fellows. 

It  might  here  be  observed  lhaf  the  Greek  name  e.-o-: 
jf/ims,  GOD,  seems  to  preserve  in  general  the  idea  <»{' 
the  Hebrew  name  dlthim.  There  appears  to  be  a  con- 
section  between  the  word  3?oj  as  a  name,  and  £*-u>  as  a 

verb.     This  last  signifies  t<t  place,  rtssi^r?,  or  appoint 

jT/Jew,  as  a  name,  may  therefore  denote  one  who  has 
some  special  right  and  power  to  dispose  of,  or  regulate 
matters  of  high  and  general  importance.  It  is  also  ca- 
pable of  being  applied  either  in  a  supreme  or  subordi- 
nate sense,  as  both  the  Scriptures  and  profane  writings 
of  the  Greeks  do  abundantly  show. 

This  senst  of  the  words,  Jllehiin  Mid  77/pos,  seems 
confirmed  from  several  passages  of  Scripture;  1  shall 
only  quote  one  from  the  Old,  and  one  from  the  New 
Testament.  1  Kings  xviii.  21.  24.  38,  39.  <  If  the 

•  Ljrd  be  GOD,  follow  him:  but  if  Baal  then  follow  him. 
«  The  GOD  that  answereth  by  fire,  let  him  be  GOD — 

•  Then  the  fire  of  the  Lord  fell,  and  consumed  the  burnt 

•  sacrifice.     And  when  all  the  people  saw  it.  they  fell  on 


-288  APPENDIX. 

d  their  faces;  and  they  said,  the  Lord  he  is  the  GOD;t\ie 
•  Lord,  he  is  the  GODS  This  was  a  direct  proof,  that 
Jehovah  was  the  supreme  ruler,  and  sovereign  disposer 
of  the  highest  power  in  nature,  that  men  are  acquainted 
with,  and  therefore,  undoubtedly  the  GOT),  if  JUlehim,  or 
GOD9  signifies  a  supreme  ruler,  or  sovereign  disposer. 
Heb.  iii.  4.  *  He  that  built  all  things  is  GOD.'  Build- 
ing necessarily  implies  the  idea  of  arranging  and  dis- 
posing the  materials  into  proper  order,  so  as  to  form  the 
house,  or  whatever  else  is  to  be  built. 

The  name  Meliim,  Theos,  or  GOD,  appears  therefore 
to  denote  one  who  preserves,  or  brings  into  order,  either 
in  a  moral,  or  natural  sense,  or  both;  but  seems  general- 
ly used  in  a  moral  sense. 

T:>H  plural  form   of  the    name    Jlhhim  Jias    already- 
been  taken  notice  of.  and  shown  to  have  but  one  form, 
whether  gmguiar  or  piurai,  masculine  or  feminine;  and 
it  was  also  observed,  thai  the  piura!  form  seems   rather 
to  denote  the   complicated  relations    included   in    that 
name,  than  a  plurality  of  persons.     It  may  also  denote 
dignity ,as  the  Hebrews  seem  to  have  used  a  plural  termi- 
nation to  express  the  superlative  degree.  Thus,  tzeriin, 
noon  day,  which  is  the  highest  degree  of  light  or  splen- 
dor, is  the  plural  of  tzer9  which  signifies  lighl  or  splen- 
dor.    So  also  zelut,  the  plural  of  zel9  vile,  Psal.   xii.  8. 
where  it  is  read  vilest  in  the  English  Bible;  and  the  read- 
ing seems  well  supported  from  its  being  joined  with  *» 
singular  verb-     Other    instances  might   be  given,    but 
these  may  suffice  at  present. 

Thus  far  concerning  the  import  or  signification  of  the 
names  which  are  generally  insisted  on,  as  proving  a  plu- 
rality of  persons  in  one  essence,  and  an  equality  among 
these  persons.  And  from  the  whole  it  appears,  that  in- 
stead of  proving  any  of  these,  they  prove  the  very  re- 


APPENDIX.  289 

verse,,. if  the  Scripture  sense,  and  application  of  them 
be  duly  attended  U>. 

The  doctrine  of  equality  is  argued  from  several  texts 
of  Scripture;  of  which,  the  following,  \vitli  those  before 
taken  notice  of,  seem  to  be  considered  as  the  elearrsu 
and  most  decisive  proofs. 

1.  The  Apostles  words,   as  translated    Phil.  ii.  6. — 

•  Who  bein*  in  the  form  of  GOD,  thought,  it  no  robbery 

<  to  be  equal  with  GOD;'   arc  supposed  to  be  quite  deci- 
sive in  this  matter. 

This  sense  is  so  inconsistent  with  the  foregoing  ami 
following  verses,  that  some  of  the  most  judicious  an. I 
learned  on  that  side  of  the  controversy  have  refused  it. 
A  learned  and  judicious  lexicographer  on  the  word  juoft? 
takes  particular  notice  of  this  text,  and  says,  4  The  (>th 

<  verse  refers  not,  I  apprehend,  to  Chirist  being  reul  and 

<  essential  GOD,  or  JKHOVAH,  (though  that  he  is  so,  is 
1  ths  foundation  of  Christianity.)  but  to  his  glorious  ap- 
1  pearances,  as  GOD,  before  and  under  the  Mosaic  dis- 
1  pensation.'     The  latter  clause  of  the  ver.se  he  reads, 

<  to  ht  as  6fOD.'      And  that  as,  is  the  true  reading  of  the 
word  iia  rendered  equal,  he  refers  to  the  LX  X.*>,  and  quotes 
several   passages  from  the  Greek  classick*,  where  the 
word  ITU.  is  rendered  as.   Dr.  \\hitby,  u  ho  is  also  a  strong 
favourer  of  the  AthanasUn  doctrine  of  the  trinity,   and 

*  The  following  arc  instances  from  the  LXX  Job  v  14.  '  They 
'  grope  ltt  noon-Jay  "*  »n  the  night,'  Job  x  10-  •  Hast  them  not 
'  cradled  mj  v*  cheese.'  Job  xi.  12.  '  Man  is  born  like  a  wild  ass's 
1  colt.'  Job  xin.  12.  •  Your  remembrance  is  like  unto  ashes.  Ver. 
1  28.  »e««nsumeth  as  a  rotten  ihui-j-.'  Job  xv.  16.  '  \hinclrinkttli 

•  i,nf|i«ty  us,  &c.'    Job  xxiv.  20.     '  Wicki-dnc-ss  shall  be  broken  as 

•  a  cree.'"  Job  xxvii.  16    '  He  prepareth  i-ai.nc-nt  us  cluy.'  Job  xxviij. 
?.  '  iJiuss  is  molten  as  a  stone.'  Job  xxix.  14.   '  My  judgment  wai 

•  as -\  robe.'  Job  xl.  15.    '  lie  e--.tetb  yrass  as  an  ox.'     fs«,   li.    ^ 

•  1       'i  hast  laid  thy  body  u?  the  ground.'     .More  instances  might 
1  be  quoted,  but  these  arc  sufficient  to  siiow  ibai    il   is   no    fvrp<«,l 
1  translation  to  read  cs.     L*!\il  p  ii.  6. 

2  c  C 


290  APPENDIX 

likewise  Dr.  Doddridge,  do  both  agree  that  the- word 
rendered  equal  should  be  as.  Now,  if  the  text  should 
be  read  thus,  '  Who  being  in  the  form  of  GOD,  thought 

*  it  no  robbery  to  be  as  GOD.'     It  falls   short  even   in 
appearance,  of  being  a  proof  of  equality;  for  since  the 
Father  judgeth  no  one,  but  hath  committed  all  judgment 
uiito  the  Son,  and  delivered  all  things  into  his  hand  in 
a  more  full  measure,  and  permanent  manner,  than  Pha- 
raoh committed   the    administration   of  the   affairs   of 
Egypt  to  Joseph:  May  it  not  be  said  that  the  Son  is  as 
GOD,  though  he  be  not  equal  with  GOD  the  Father;  as 
well  as  it  was  said  to  Joseph,  Ihou  art  even  as  Pharaoh 
though  he  was  not  equal  with  him?  The  comparison  is 
infinitely  disproportionate,  but  earthly  things  sometimes 
serve  to  illustrate  heavenly. 

That  the  word  iaa  rendered  equal  in  this  text,  may  be 
rendered  as,  is  further  evident  from  Luke  xx.  36.  <Nei- 
;  ther  can  they  die  any  more,  for  they  are  equal  unto  the 

*  angels.'  Compared  with  Matth.  xxii.  30.    'For  in  the 

*  resurrection  they  neither  marry,  nor  are  given  in  mar- 

*  riage;  but  are  as  the  angels.' 

Though  -the  above  reading  appears  to  be  better  than 
that  which  we  have  in  the  English  translation,  yet  it 
does  not  correspond  with  the  scope  of  the  apostles  rea- 
soning in  this  place;  which  is  to  recommend  humility, 
ami  a  disinterested  regard  for  the  good  of  others.  Verse 
3.  '  Let  nothing  be  done  through  strife  and  vain  glory; 

*  but  in  lowliness  of  mind,  let  each  esteem  others  better 

*  than  themselves.      Verse  4.  Look  not  every  man  on  his 

*  own   things,  but  every   man   also  on   the    things     of 

*  others.      Verse  5    Let  this  mind  be   in  you  which  \>as 

*  also  in  Christ  Jesus.'    Lowliness  of  mind  is  first  re^ 
oommended,  then  a  looking  to  the  good  of  others;    and 
Christ  is  proposed  as  an  example  in  these  things.  But  how 
unsuitable  is  the  example,   if  the  words  be,  who  thought 


291 

ft  no  robfory  to  be  equal  irith  GOD.  or  even  as  (1<)J).  ]{' 
flie  Apostle  had  exhorted  them  to  the  very  reverse  of 
what  he  does,  it  might  have  suited  very  well;  that  is, 
had  he  said,  be  you  high  minded,  ami  let  each  of  yon  es- 
t<em  hims'lf  equal  with  the  highest,  then  lie  might  have 
added  with  propriety,  let  this  mind  be  hi  you  which  was 
clso  in  Christ  .It-sin;  icho  being  in  the.  fo  m  of  GOD, 
thought  it  no  ruberry  to  be  equal  irith  GOD.  But  this 
reading  is  also  inconsistent  with  what  immediately  fol- 
lows; but  made  himself  of  no  reputation,  or  emptied  him- 
self, &e.  Now,  allowing  thai  Christ  is  here  said  to  he 
equal  with  GOD  the  Father,  could  he  in  that  capacity 
be  emptied,  suffer  and  die?  There  is  no  transition  to  any 
other  person  or  substance;  the  very  same  individual  be- 
ing, spoken  of  in  the  6th  verse  is  spoken  of  in  those  that 
follow.  This  reading  being  therefore  pressed  with  such 
difficulties,  and  involved  in  such  inconsistencies  before 
and  behind;  it  certainly  deserves  to  be  considered,  whe- 
ther or  not  the  words  might  admit  of  a  reading  more  con- 
sistent. 

There  seems  to  be  some  difficulty  among  interpreters 
about -the  precise  meaning  of  the  word  a^rayjuov,  render- 
ed robbery.  Dr.  Whitby  is  at  some  pains  to  show,  that 
it  signifies  a  thing  that  is  desirable.  It  is  plain  that  it  is 
from  a£*a£«,  a  verb  which  signifies  to  match,  or  seize,  as 
a  wild  beast  doth  its  prey;  and  it  is  also  plain,  that 
what  is  so  seized,  appears  desirable,  or  excites  desire  in 
what  seizes  it.  Though  at  first  view  this  word  may 
seeqi  harsh,  or  improper,  yet  upon  a  maturer  considera- 
tion, it  may  appear  to  be  a  most  proper  and  well  chosen 
word.  The  name  0*0$,  Theos,  GOD,  as  has  been  notic- 
ed, signifies  one  who  has  a  right  and  power  to  dispose 
and  regulate  persons  and  things,  either  in  a  supreme  or 
subordinate  sense.  And  to  be  as  GOD,  even  the  most 
high  GOD,  seems  to  have  been  the  constant  ambition  of 


292  APPENDIX. 

aspiring  mortals;  and  in  them  it  is  a  robbery,  most  wick- 
ed and   sacrilegious.     What  is  said  of  the   Babylonian 
monarch,  and  the  prince  of  Tyrus,  seems  applicable  to 
Ihe  generality  of  the  kings  of  the  earth,  Isa.  xiv.  13.— 
Ttiou  hast  said  in  thine  heart,  I  will  ascend  into  heaven,  I 
H  ill  e.valt  my  throne  above  the  stars  of  GOD;  verse  11.— 
I-iciU  ascend  above  the  height  of  the  clouds,  I  will  be  like 
the  Must  High.     Universal  monarchy,  and  uncontrolled 
despotism,  seems  to  have  been  the  general  aim  of  every 
ene  of  them,  who  have  had  the  means  of  attempting  it; 
and   the  most  deceitful,  cruel,  and   unjust  means,  have 
been  made  use  of,  to  obtain   the  desired  object.      To  be 
as  GOD,  or  the  being  as  GOD,  may  then  with  propriety, 
be  called   the  desired    thing,    or  even    robbery,   it    be- 
ing so  universally  and  constantly  usurped  by  the  kings 
of  the    earth      But    very  different    was   the    mind    of 
Christ,  who  being  in  the  form  of  G  0 D,  .esteemed  not  for 
himself  that  desir  d  thing,  to  be  as  GOD.     Selfish  views, 
such  as  honour  and  profit,  make  men  seek  after  a  power 
to  dispose  of  the  persons  and  goods  of  others;  every  man 
being  a  poor  indigent  being  of  himself,  the  greatest  mon- 
arch that  ever  caused  terror  in  the  land  of  the  living,  de- 
rived all  his  power,  the  grandeur  of  his  person,  and  the 
splendor  of  his  court,  from  those  that  he    had  brought 
under  him.     But  Christ  the  true  and  universal  king,  re- 
ceives not  honour  from  men;  the   disposing  power,  or 
universal  administration  that  he  is  possessed  of,  is  for 
the  good  or  benefit  of  those  over  whom  he  exercises  it, 
not  his  own;  for  he  is  altogether  independent  on  .crea- 
tures.    The  disposing  power  that  he  exercised  as  GOD, 
being  therefore  not  on  his  own  account,  but  on  the  ac- 
count of  those  delivered  into  his  hand,  he  esteemed  it  not 
for  himself;  but  was  ready  to  divest  himself  of  all  its 
glory,  whenever   his  doing   so  was  necessary   to    effect 
their  good.     It  may  also  be  observed,  that  the  word  ren- 


APPENDIX.  293 

ctered  he  thought  In  the  English  translation,  is,  in  \vhal 
is  called  the  middle  voice,  which  denotes  the  doing  of  a 
thing  to  or  for  one's  self.  The  words  of  the  text  are,  and 
I  apprehend,  may  he  translated  as  follows.  Phil.  ii.  6. 

*  Who  being  in  the  form  of  GOD,  he  esteemed  not  for 
1  himself,  the  coveted  thing  the  being  as  GOD.'     Let  us 
try  then  how  this  reading  agrees  with  the  context.  'Let 
;  nothing  be  done  through   strife  or  vain   glory,  but   in 
'  lowliness  of  mind  let  each  esteem   each  other  better 

<  than   themselves;    look   not    every    man    on   his    own 
i  things,  but  every  man  also  on  (lie  things  of-others.  Let 
"  this  mind    be  in  you   which   was  also  in  Christ  Jcsns; 

*  who  being  in  the  form  of  GOD,  esteemed  not  for  him- 

*  self,  that  coveted  thing,  to  be  as  GOD;  bnt  made  hini- 

<  self  of  no  reputation,9  &c.     According  to  this  reading, 
the  mind  which  is   here  said  to  be  in  Christ,  is  a  most 
proper  pattern  for  believers;  for  if  lie  who  wa»  in  the  form 
of  GOD,  or  appeared  in  the  most  glorious  forms,  invest- 
ed with  absolute  and  iiueontrolable  poxver  over  all   cre- 
ated nature,  having  the  disposal  and  management  of  all 
things  iu  his  hand,  esteemed  not  the  glory  of  these  for 
himself,  or  did  not  esteem  his  thus  being  as  GOD  on  his 
own  account,  so  as  not  to  lay  aside  all  these  glorious 
forms  when  it  was  subservient  to  the  good  of  those  com- 
mitted to  his  management;  but  emptied    himself,  &e. — 
Then  surely,  those  who  profits  to  be  his  followers,  ought 
not  to  esteem  for  themselves  the  honours  or  profit  they 
may  enjoy,  so  as  not  to  ->art  with    (hern  when  their  do- 
ing so  may  be   subservient  to    the  general  good;  but  to 
forego  all  these  for  his  name's  sake  whenever  the  case 
.may  require  it.     The  particle  BUT  also,  in  the  begin- 
ning of   the  7th  verse,  concurs  to   confirm  the  reading 
here    proposed.     Instances  too    numerous  to  be  quoted 
might  be  produced,  to  show  when  ibis  particle  is  put  be- 
fore a  positive  proposition,  tho  foregoing,  with  which  it  i* 


294  APPENDIX. 

connected,  is  negative;  the  two  instances  in  the  context 
will,  1  think,  be  sufficient  to  illustrate  this.  '  Do  no- 
6  thing  through  strife  and  vain  glory;  BUT  in  lowliness 
6  of  naind,  &c.  Look  not  every  man  to  his  own  things; 
6  BUT  every  man  also  to  the  things  of  others.'  Can 
any  thing  then,  be  more  agreeable  to  sense,  and  the 
Apostles  manner  of  expression,  in  the  context,  than 
this;  ;  He  esteemed  not  for  himself  the  desired  or  covet- 

<  ed  thing,  to  be  as  GOD;  BUT  emptied  himself,'  £e. 
This  text  appears  therefore  to  afford  no  support  to  the 
doctrine  of  jeqality,  in  any  sense  that  it  will  bear;  and 
what  appears  to  be  the   true  literal   reading,  seems  di- 
rectly to  contradict  it  in  the  plainest  terms. 

2.  It  is  alledged  by  some,  that  because  it  is  said,  Isa. 
xliv.  2i.  <  I  am  the  Lord  that  maketh  all  things,  that 

<  streteheth  forth   (he   heavens    alone,   that    spreadeth 
*  abroad  the  earth  by  myself.'     Therefore  there  is  a  plu- 
rality of  persons  in  Jehovah. 

An  unbiassed  reader  of  the  Scriptures  would  be  ready 
to  think,  (hat  it  would  require  a  strong  pre-possession 
to  that  opinion,  before  any  one  eould  imagine  that  this 
text  affords  any  foundation  for  such  an  argument.  Those 
who  argue  thus,  might  however  be  asked.  What  idea 
they  have  of  this  Jefuwaft?  If  they  consider  him  as  an 
individual,  they  cannot,  in  a  consistency  with  common 
sense,  consider  him  in  the  same  respect  as  a  plurality. 
Or  if  they  consider  him  as  plural,  they  cannot  in  the 
same  respect  consider  him  as  one.  How  then  is  the  ar- 
gument formed?  They  will  likely  say,  that  Jehovah  de- 
notes the  essence,  in  which  there  are  three  persons;  the 
plain  and  unavoidable  consequence  of  which  seems  to 
be,  that  when  they  speak  of  Jehovah  as  acting  alone, 
and  by  himself,  they  must  have  an  idea  of  a  person  dis- 
tinct from  the  Father,  Son,  and  Spirit;  or  else  they  must 
suppose  that  the  essence  most  commonly  speaks  and 


APPENDIX. 

acts  without  personality.     Their  plan  necessarily  loads 
to  abstract  essence  from  persons,  and  persons  from  es- 
sence, by  turns;  the  absurdity  of  which  has  been  suih'ci- 
ently  insisted  on  already.     But  it  may  be  asked  further, 
Where  they  find  a  Mediator  between  this  Jehovah  and 
mankind  sinners?  Or  how  is  this  Jehovah  to  be  worship- 
ped through  a  Mediator?  For  instance,  should  they  pray 
to  Jehovah,  they  must  surely,  upon  their  plan,  pray  to 
him  as  one  individual  Being,  including  the  Father,  the 
Son,  and  the  Holy  Spirit;  where  then   will  they  find  a 
Mediator?  They  will  likely  exclude  the  human   nature 
from  the  idea  of  Jehovah,  and  view  that  as  the  Media- 
tor; and  indeed  it  is  all  that  can  stand  in  the  relation  of 
a  Mediator  according  to  their  plan:  And   in  that  case 
they  make  the  Mediator  less  than  a  human  person;  for 
they  deny  that  the  human  nature  of  Christ  is  a  person 
considered  by  itself,  and  yet  they  can  have  an  idea  of  no 
more  for  the  Mediator,  unless  they  can  have  an  idea  of 
the  divine  Being  as  divided,  or  mediating  betwixt  sinners 
and  himself. 

There  is  no  difficulty  in  the  text,  when  we  receive  the 
Scripture  account  of  the  Father  and  the  Son;  for  from 
thence  we  may  learn  (as  has  been  noticed)  that  the 
name  Jehovah  is  applicable  both  to  the  Father  and  the 
Son  distinctly,  considered,  and  that  any  one  of  them  may 
be  said  to  make  att  things,  stretch  ant  of  the  heavens, 
and  spread  abroad  the  earth,  alone,*  as  to  the  manner 
in  which  their  distinct  agencies  are  exerted.  For  in- 
stance, when  it  is  said  of  the  Father,  that  he  created  all 
things  by  Jesus  Christ,  none  else  can  be  considered  as  a 
eo-vvorker  or  co-partner  in  this;  for  he  alone,  and  none 

*  The  form  of  expression  in  the  text  here  objected,  and  also  the 
expressions  I  am  GOD,  and  there  is  none  else,  and  besides  me 
there  is  no  Saviour;  are  very  similar  to  what  Boaz  said  to  Naomi's 
friend,  ttuth  iv.  4.  '  For  there  is  none  besides  tliee  to  redeem  it.' 
The  meaning1  plainly  is,  that  no  other  had  the  same  right;  for 
Boaz  did  redeem  it  upon  that  friend's  declining1  to-  do  it. 


296  APPENDIX. 

else  besides  him,  can  be  said  to  have  created  all  things 
by  Jesus  Christ.  A  consideration  of  this,  with  what 
was  formerly  observed  relative  to  the  distinct  agencies 
of  the  Father  and  the  Son.  may  sufficiently  account  for 
this  expression  in  the  text,  here  proposed  as  an  objec- 
tion, and  all  others  of  the  same  kind. 

3.  Heb.  vi.  13.  is  by  some  alledged  as  a  proof  of  equal- 
ity, where  it  is  said,  *  For  when  GOD  conld  swear  by  no- 
*  greater,  he  sware  by  himself.* 

This  text  can  he  no  proof  of  equality,  nnless  it  can  be 
proved,  that  it  is  the  Son  who  speaks,  considered  af 
distinct  from  the  Father.  This,  so  far  as  I  know,  has 
never  been  so  much  as  attempted;  and  it  would  be  an 
attempt  that  I  believe  never  will  succeed.  The  Father 
surely  says  some  things  that  are  revealed  in  Scripture; 
or  rather  the  generality  of  what  is  revealed  in  Scrip- 
ture is  spoken  by  him;  for  he  who  in  times  past  spake 
by  the  prophets,  did  in  the  last  of  those  days  speak  by 
his  Son.  Therefore  what  he  speaks,  though  it  be  by 
the  mediation -of  another,  it  is  nevertheless  his  speech. 
Psal.  ex.  l.  is  certainly  the  language  of  the  Father, 
where  it  is  said,  <  Jehovah  said  to  my  Lord,  sit  thou  our 
6  my  right  hand.'  And  it  is  certainly  the  Father  who 
swears  concerning  the  Son,  verse  4.  «  Thou  art  a  priest 
*  for  ever,  after  the  order  of  Melchizedec.'  And  I 
think  no  good  reason  can  be  given,  why  we  are  not  to 
understand  the  Father  to  be  meant  in  this  text,  Hebe 
vi.  13. 

4.  Zech.  xiii.  7.  'Awake,  0  sword,  against  my  shep- 
'  herd,  and  against  the  man  that  is  my  fellow,'  &c.  has 
also  been  brought  as  a  proof  of  equality.  From  this  it 
it  is  argued,  that  he  that  is  GOD's  fellow^  must  be  his 
e^ual. 

It  might  be  a  sufficient  answer  to  this,  only  t» observe, 
that  by  the  same  mode  of  arguing  believers  may  be  pro- 


U'l'ENDlX  21)7 

ved  to  be  equal  with  the  Son,  and  consequently  equal 
with  the  Father.  For  concerning  the  Sou  it  is  said, 
Psal.  xlv.  7.  «  Thou  lovest  righteousness,  and  hatest 

•  wickedness;    therefore    GOD,    even   thy    GOD,    hath 

*  anointed  thee   with  the  oil  of  gladness  above  thy  fel- 
6  lows.*     The  argument  for  equality,  appears  equally  as 
clear  and  conclusive  from  this,  as  from  the  other;  and 
the  absurdities  that  would  follow  upon  either,  forbid  the 
admission  of  both.     If  the  person  called  GOD's  fellow, 
be  the  same  being  or  essence  with  the  Father,  then  the 
same  being  or  essence  smites  itself.     But  this  is  too  ab- 
surd to  be  insisted  on.     But  further,  the  text  says  the 
•man  that  is  my  fellow.     The  word  man  is  certainly  ex- 
pressive of  human  nature;  will  the  objectors  say,  that 
what  they  call  the  manhood,  or  human  nature  of  Christ 
is  e<gial  to  the  Father? 


(     298     ) 

CONCLUSION. 


H 


AVING,  in  the  foregoing   pages   endeavoured   to 

search  the  Scriptures,  and  attempted  to  show  from  that 
Sacred  depository  of  saving  truth;  what  we  are  to  be- 
lieve  concerning  GOD  the  Father,  Jesus  Christ  his  only 
begotten  Son,  and  the  Holy  Spirit,  which  he  gives  to  all, 
that  they  may  profit  thereby;  and  also  what  \*e  are  to 
believe  concerning  the  nature  and  end  of  his  dispensa- 
tions to  his  creatures.  I  shall  give  a  short  sum  of  the 
whole,  and  the  evidence  upon  which  it  is  to  be  believed, 
as  follows: 

1.  That  the  Father  is  the  alone  self-existing  being, 
who  necessarily,  and  of  himself  possesses  all  perfection; 
is  the  first  cause  of  beiwg  and  perfection  to  others;  is  the 
supreme  object  in  whom  all  worship  and  trust  should  ul- 
timately terminate;  and  yet  is   altogether   unperceivcd 
by  creatures  in  any  other  way,  but  through  Jesus  Christ 
his  only  begotten  Son. 

First,  From  several  names*  that  are  exclusively  given 
to  him;  some  of  which  I  shall  set  down,  and  translate! 
as  follows,  because  they  are  not  translated  in  the  Eng- 
lish Bible. 

±.  Jihe,oT  Jah,  The  self-existing  one.  Exod.  xv.  2. 
Psal.  Ixviii.  4. 

2.  Jihe,  Jihevuhe,  or  Jah,  Jehovah,  The  self  existing 
cause  of  being,  Isa.  xii.  2.  and  xxvi.  4. 

3.  Jihe,  Jllehim,  The  self-existing  GOD,  or  Supreme 
Disposer,  Psal.  Ixviii.  18. 

4.  Alehim  Gnolivun,  The  Most  High  GOD,  or  Su- 
preme Disposer,  Gen.  xiv.  18, 19,  20. 

5.  The  invisible  GOD, or  invisible  Supreme  Disposer, 
Col.  i.  15. 

6.  The  Father  of  our  Lord  Jesus  Christ,  2  Cor.j.  3. 

7.  The  head  of  Christ,  1  Cor.  xi.  3. 

8.  His  GOD,  Psal.  xlv.  7.  Heb.  i.  9.  Eph.  i.  3.  1  Pet. 
i.  3. 

9.  The  one  GOD  and  Father  of  all>  who  is  above  all, 
Eph.  iv.  6. 

Second,  From  several  things  being  attributed  to  him 
in  an  exclusive  manner.  As, 

*  There  is  no  occasion,  here  to  refer  to  all  the  places  where  these 
names  occur;  but  for  the  ease  of  such  as  would  wish  to  see  the  pas- 
sages where  they  might  be  found,  some  of  these  pasages  are  quoted. 

j-  For  the  propriety  of  these  translations,  see  page  273,  285. 


CONCLUSION.  299 

1.  Goodness,  Matt.  xix.  17.    *  There  is  none  good  but 

<  one,  that  is  GOD.' 

2.  Truth,  John  xvii.  3.  <  This  is  life  eternal,  that,  they 

*  might  know  thee,  the  only  true  GOD,  anil  Jesus  Christ 

*  whom  thou  hast  sent.' 

a.  Wisdom,  Jude,  verse  25.  <  To  the  only  wise  GOD 

*  our  Saviour;  be  glory  and  majesty,  dominion  and  pow- 

*  er,  both  now  and  for  ever.     Amen.' 

4-.  Power,  Jolin  x.  29.  <  My  Father  who  gave  them  to 
4  me  is  greater  than  all:  and  none  is  able  to  pluck  them 

*  out  of  my  Father's  hand.' 

5.  The  foreknowledge  of  future    times  and    events, 
Mark  xiii.  32.  'But  of  that  day,  and  that  hour  kuowcth 
'  no  m«M,  no,  not  the  angels  which   are  in  Heaven,  nei- 

<  ther  the  Son,  but  the  father.'  Acts  i.  7.  i  It  is  riot  for 

*  yon  \nknow  the  times  and  the  seasons  which  the  Fa- 

*  ther  hath  put  in  hi^own  power.'   Rev.  i.  1.     '  The  Re- 
'  velation  of  Jesus  Christ  which  GOD  gave  unto  him.' 

6.  Electing,  or  choosing  the  saints  according  to  this 
foreknowledge,  1  Pet.  i.  2.  l  Elect  according  to  the  fore- 
4  knowledge  of  GOD  the  Father,  through  sanetitication 

*  of  the  Spirit  unto  obedience,   and  sprinkling  of  the 
4  blood   of  Jesus.7  Eph.  i.   4.   '  According  as   he    hath 

*  chosen  os  in  him  before  the  foundation  of  the  world.' 

7.  The  predestination  of  believers  to  the  adoption  of 
children,  or  a  conformity  to  the  image  of  Christ,  Eph. 
i.  5.     *  Having  predestinated  us  to  the  adoption  of  chil- 
;  dren  by  Jesus  Christ  to  himself.'   Rom.  viii.  29.  *  For 
'  whom  he  did  foreknow,  he  also  bid  predestinate  to  be 
£  conformed  unto  the  image  of  his  Son,  that  he  might  be 

*  the  first  born  among  many  brethren.' 

8.  The    purpose  of  gathering  ail  things  together  in 
Christ,  Eph.  i.  9,  10. 

Third,  The  supremacy  of  the  Father  appears  still 
further,  from  the  relations  that  he,  and  the  Son.  sustain 
to  each  other;  and  the  power  that  the  Father  hath  over 
his  only  begotten  Son.  who  is  over  all,  GOD,  blessed  for 
ever.  Amen.  There  are  several  relations,  that  necessa- 
rily imply  others.  As 

1.  The  self-existing  GOD,  being  the  Father  of  the 
Lord  Jesus  Christ,  implies  that  Christ  is  his  Son;  and 
so  he  is  called,  Psal.  ii.  7. 

2.  The  Son  being  the  Father's  servant,  as  Isa.  xiii.  i. 
4  Behold  ipy  servatd  whom  I  uphold,  mine  elect  in  whom. 


30Q  CONCLUSION. 

*  my  soul  delighteth.'  The  Father  must  be  his  Lord  and 
Master,  as  well  as  his  GOD  and  Father. 

Accordingly  the  Father's  propriety  in,  and  supremacy 
over  his  Son,  is  manifested  in  several  particulars.     As 

1.  In  the  Son's  being  brought  forth,   or  begotten  by 
the  Father,  Prov.  viii.  25.  «  Before  the  mountains  were 
'  settled,  before  the  hills  was  I  brought  forthS  Heh.  i.  6. 
4  Again  when  he  bringeth  in  the  First  begotten  into  the 

*  world,  he   saith,  And  let  all  the  angels  of  GOD  wor- 

*  ship  him.' 

2.  His   being  taught  of  the  Father,   and  all  his   doc- 
trines and  works  being  according  to  the  commandment 
he  received  from  him,  ISA.  ix,  2,  3.     *  The  Spirit  of  the 

Lord  shall  rest  upon  him,  the  spirit  of  wisdom  and  un- 
derstanding, the  spirit  of  counsel  and  wight,  the  spirit 
of  knowledge,  and    the   fear   of   the  Lord;  and    shall 
make  him  of  «juick   understanding  in  the  fear  of  the 
Lord.'  John  viii.  28.  '  I  do  nothing  of  myself;  but  as 
my  Father  hath  taught  me,  I  speak  these  things,'  John 
vii.  16.  *  My  doctrine  is  not  mine,  but  his  that  sent  me.' 
John  xii.  49,*  50.  *  For  I  have  not  spoken  of  myself;  but 
«  the  Father  who  sent  me,  he  gave  me  a  commandment, 

<  what  I  should  say  and  what  I  should    speak.    And  I 

*  know   that   his  commandment  is  eternal  life;  whatso- 

<  ever  I  speak  therefore,  even  as  the  Father  said  to  me 
'  I  speak.'  John  xiv.  81.  '  And  as  the  Father  gave  me 
4  commandment,  even  so  I  do.' 

3.  In  his   being  made  both  Lord  and  Christ  by  the 
Father,  Acts  ii.  $6.  '  Therefore   let  all   the  house  of  Is- 

*  raelknow  assuredly,  that  GOD  hath  made  that  same 

*  Jesus  both  Lord  and  Christ.'  Acts  x.  28.  '  GOD  anoint- 

*  cd  Jesus  of  Nazareth  with  the  holy  spirit  and  with  pow- 
(  er.'  Psal-  xlv.  6,  7.     «  Thy  throne  0  GOD,  is  for  ever 

*  and  ever;  the  sceptre  of  thy  kingdom  is  a  right  scep- 

*  tre.    Thou  lovest  righteousness  and  hatest  wickedness, 

*  therefore  GOD,  even  thy-  GOD,   hath  anointed  thee 
«  with  the  oil  of  gladness  above  thy  fellows  ' 

4.  In  his  being  sent  into  the  world  by  the  Father,  and 
delivered  into  the  hands  of  sinners,  1  John  iv.  14.  '"We 
'  have  seen  and  do  testify  that  the  Father  sent  the  Son 

*  to  be  the  Saviour  of  the  world.'    Rom.  viii.  32    '  He 

*  spared  not  his  own  Son,  but  delivered  him  up  for  us  all.' 
Mark  ix.  31.     4  The  Son  of  Man  is  delivered  into  the 

*  hands  of  men,  and  they  shall  kill  him.' 

5.  In  his   coming  into  the  world,  not  to  do  his  own 


CONCLUSION.  301 

will,  but  the  Father's,  John  v.  30.  <  I  seek  not  mine 
«  own  will,  but  the  will  of  (he  Father  who  hath  sent  me.' 
John  vi.  38.  i  For  1  came  down  from  Heaven,  not  to  do 
4  mine  own  will,  but  the  will  of  him  that  sent  me.'  Luke 
xxii.  42«  *  Father  if  thou  be  willing,  remove  this  cup  from 
k  me:  nevertheless,  not  my  will,  but  thine  be  done.' 

6.  In  his  having  all  things  given  to  him  of  the  Father, 
John  iii.  35.     'The  Father  loveth  the  Son  and  hath  de- 
4  livered  all  things  into  his  hand.'  See  also  Mat  xi.  27* 
and  John  xiii.   3. 

7.  In  its  beiiJK  given  to  the  Son,  of  the  Father,  to  have 
life  in  himself.  John  v.  26.     « As  the  Father  hath  life  m 
«  himself,  so  hath  he  given   to  the  Son   to   have  life  in 
4  himself.' 

8.  In  that  all    authority  to  judge,  and  execute  judg- 
ment, even  all  power  in  Heaven  arid  on  earth  is  given  to 
him  of  the  Father,  John  v.  22.  27.  «  The  Father  judgeth 

no  man,  but  hath  committed  all  judgment  unto  the  Son: 
And  hath  given  him  authority  to  execute  judgment  al- 
so, because  he  is  Son  of  man.'  Mat.  xxviii.  18.  «  And 
Jesus  came  and  spake  unto  them,  saying,  All  power  is 
given  unto  me  in  Heaven  and  on  earth.' 

9.  In  that  the  Son  is  exalted  by  the  Father,  to  the 
right  hand  of  the  Majesty  on  High,  Philip  ii.  9.     <  GOD 
4  also  hath  highly  exalted  him,  and  given  him  a  name 
4  which  is  above  every  name.     See  also  Acts  ii.  33.  and 
v.  31. 

10.  In  that  the  Son  shall  be  subject  to  the  Father, 
when  the  Father  hath  subjected  all  things  to  him,  1  Cor. 
xv.  28.     '  And  when  all  shall  be  subdued  unto  him,  then 

*  shall  the  Son  also  himself  be  subject  to  him  that  put 

*  all  things  under  him,  that  GOD  may  be  all  in  all.' 

Fourth,  That  the  Father  is  the  snpreme  object  of 
worship,  in  whom  all  confidence  bhould  ultimately  rfcst, 
appears  not  only  from  the  Scripture  testimonies,  that 
have  been  quoted,  expressive  of  his  supremacy  over  Je- 
sus Christ,  who  is  the  head  of  all  principality  and  pow- 
er, but  from  other  direct  precepts  and  examples.  As, 

1.  From  our  being  required  to  direct  oar  prayers  and 
thanksgiving  to  the  Father  through  Christ,  1  Pet.  i.  17. 
4  Call  on  the  Father.'  John  xvi.  23,  24.  4  \Vhatsoever 
<  ye  shall  ask,  the  Father  in  my  name,  he  will  give  it 
'"  you.  Ask,  and  ye  shall  receive,  that  your  joy  may  he 
4  i'ulL*  Eph.  i.  18.  4  For  through  him  we  boik  have  a(r- 

2  J>  d 


302  CONCLUSION. 

4  eess  by  one  spirit  unto  the  Father.'  Eph.  v.  20.  <  Giv- 
*  ing  thanks  always  for  all  things  unto  GOD,  even  the 
4  Father,  in  the  name  of  our  Lord  Jesus  Christ.' 

2.  From  the  example  of  Christ,  Heb.  v.  7.     <  Who  in. 
the  days  of  his  flesh,  when  he  had  offered  up  prayers  and 
supplications,  with  strong  crying  and  tears,  unto  him 
that  was  able  to  save  him  from  death,  and  was  heard,  in 
that  he  feared.'  Mat.  xi.  25.     <  At  that  time  Jesus  an- 
swered and  said,  I  thank  thee,  O  Father,  Lord  of  Hea- 
ven and  earth  ' 

3.  From  our  being    required  to  trust  in  the  Father, 
Isa.  xxvi.  4.     '  Trust  ye  in  the  Lori1   for   ever;  for  in 
the   Lord  Jehovah   (Heb.  Jah  Jehovahy  is  everlasting 
strength.'  1  Pet.  i.  21.     '  God  raised  him  up  from  the 
dead,  and  gave  him   glory,  that  your  faith   and    hope 
might  be  in  GOD.'    Luke  xii.  32.  '  Fear  not  little  flock 
it  is  your  Father's  good  pleasure  to  give  you  the  king- 
dom.'    John  x.  29.     '  My  Father  who  gave  them  me  is 
greater  than  all;  and  none  is  able  to  pluck  them  out  of 
my  Father's  hand.'     John  xiv.  28.     '  If  ye  loved  me,  ye 
would  rejoice,  because  1  said  I  go  unte  the  Father;  for 
my  Father  is  greater  than  1.' 

Fifth,  That  the  Father  is  altogether  unperceived  by 
creatures;  but  only  as  he  is  manifested  in  and  by  Jesus 
Christ.  Appears, 

From  his  being  called  the  invisible  GOD,  whom  no 
one  hath  seen;  Col.  i.  15.  *  Who  is  the  image  of  the 
invisible  GOD.'  John  i.  18.  '  No  man  (Gr.  no  one)  hath 
seen  GOD  at  any  time,  the  only  begotten  Son,  who  is  in 
the  bosom  of  the  Father,  he  hath  declared  him.' 

II.  That  the  Lord  Jesus  Christ  was  brought  forth  be- 
fore any  created  existed;  is  the  image  of  the  Father's 
j  rson,  and  brightness  of  his  glory;  the  revealer  of  his 
will,  and  the  executer  of  all  his  purposes.  Appears, 
•from  the  following  testimonies. 

Col.  i.  15.  4  Who  is,  —  the  first  born  of  every  crea- 
ture.' Rev.  iii.  14.  '  The  beginning  of  the  creation  of 
GOD.'  Col.  i.  18.  <  He  is  before  all  things,  and  by  him 
all  things  consist'  Eph.  iii.  9.  i  GOD — create'd  all 
things  by  Jesus  Christ.'  Heb.  i.  2.  <  By  whom  also  he 
made  the  worlds.' 

Heb.  i.  3.  «  Who  is  the  express  image  of  his  (the 
Father's)  person,  and  the  brightness  of  his  glory.' 

John  viii.  ±2.     '  Then  spake  Jesus  aga.\n  unto  them., 


I'OXCLUSIOX.  303 

saying,  I  am  the  light  of  the  world.'  John  viii.  Jfi.  Ho 
that  sent  me,  is  true;  and  I  speak  to  the  world  those 
things  which  I  have  heard  of  him.' 

Rev.  v.  5.  'The  Lion  of  the  tribe  of  Judah,  the  root 
of  David  hath  prevailed,  to  open  the  book,  and  to 
loose  the  seven  seals  thereof.' 

III.  That  the  Holy  Spirit  is  the  energy  or  effective 
power  of  the  Father,  manifested  through  the  Son  to 
creatures  in  their  creation,  preservation,  and  govern- 
ment. Appears, 

1.  From  the  Spirit  being  always  spoken  of  as  a  thing 
in  Scripture,  not  a  person,  unless    when    personified  in 
order  to  agree  with  an  assumed  character;  Rom.  viii.  16. 
4  The  Spirit  itself  beareth  witness  with   o^r  spirits.'— 
verse*26  '  The  spirit  itself  helpeth  our  infirmities.' 

2.  Frem  the  hand,  the  finger,  and  the  power  of  GOD 
being  used  as  synonymous,  or  signifying   the   same  as 
the  spirit  of  GOD.   Job   xxxiii.  4.    '  The  spirit  of  GOD 
1  hath  made  me.'    Job  xxvi.  13.    '  By  his  spirit  he  hath 
6  garnished  the  heavens.'     Psal.  cxix.  73.    'Thy  hands 
6  have  made  me.'  Psal.  cii.  25.    *  The  heavens  are  the 

<  work  of  thy  hands.'  Matth.  xii.  28.    <  If  I  cast  out  de- 
6  vils  by  the  spirit  of  GOD.'  Luke  xi.  20.  «  If  1  with  the 

<  finger  of  GOD  cast  out  devils.'    Acts  i.  5.     «  Ye  shall 
"  be  baptized  with  the  Holy   Spirit.'  Luke  xxiv.  49. — 
4  But  tarry  ye  in  Jerusalem,   until  ye    be    endued  with 

*  power  from  on  high.' 

3.  From  the  spirit  being  said  to   be  poured  out  upon 
persons;  so  that  thay  are  anointed  therewith.    Isa.  xliv. 
3.  4 1  will  pour  my  spirit  upon  thy  seed.'  Joel  ii.  28.  4 1 

*  will  pour  out  my  spirit  upon  all  flesh.'     Acts  x.  38. — 
4  GOD  anointed  Jesus  of  Nazareth  with  the  Holy  Spirit.' 
1  John  ii.  20.  4 Ye  have  an  unction  from  the  Holy  One.' 

4.  From  the  Spirit  being  represented  as  given  in  dif- 
ferent portions  or  degrees,  Num.  xi.  25.  k  And  the  Lord 
'  came  down  in  a  cloud,  and  spake  unto  him,  and  took 

*  of  the  Spirit  that  was  upon  him,  and  gave  it  unto  the 
4  seventy  elders.'    2  Kings  ii.  9.    4  And  Elisha   said,   I 

*  pray  thee  let  a  double  portion  of  thy  spirit  be  upon  me.' 
Acts  ii  17,  18.  4  And  it  shall  come'to  pass  in  the   last 
6  days,  saithGOD,  I  will  pour  out  of  my  spirit  upon  all 
1  flesh: — And  on  my  servants,  and  on  my   handmaidens, 

*  I  will  pour  out  in  those  days  of  my   spirit,  and   they 

*  shall  prophecy.' 


S64  CONCLUSION. 

When  Elisha  prayed  for  a  double  portion  of  the  spi- 
rit of  Elijah,  he  plainly  alludes  to  the  double  portion  of 
the  inheritance  which  was  to  be  given  to  the  first  born, 
\dien  the  inheritance  was  divided  among  all  the  sons  of 
a  family;  and  what  he  prayed  for,  was  certainly  a  por- 
tion of  the  Holy  Spirit,  or  spirit  of  GOD,  which  Elijah 
enjoyed  in  a  very  abundant  mea-ure.  And  when  GOD 
is  said  to  take  of  his  Spirit,  and  promised  to  pour  out  of 
his  Spirit,  the  expression  of,  natively  supposes  a  certain 
portion  or  measure  of  his  Spirit;  and  that  form  of  ex- 
pression does  not  apply  to  a  person. 

IV.  That  the  only  begotten  Sou  of  GOD,  is  the  alone 
Mediator  between  the  Holy  Father,  and  sinful  creatures; 
the  medium  fHf  intercourse  between  the  self-existing  Je- 
hovah, and  created  beings;  the  wonderful  Existence, 
who,  in  the  scale  of  beings,  reaches  from  finite  to  infinite. 
Appears, 

1.  From  the  express  testimony   of  Scripture,    1  Tim* 
ii.  v.  '  For  there  is  one   GOD,    and   one  Mediator    be- 

<  tween  GOD  and  men.  Matth.  xi.  27.    '  Neither  know- 

*  eth  any  man  (Gr.  any  one)  the  Father  but    the  Son, 
'  and  he  to  whomsoever  the  Son  will  reveal  him.' 

2.  From  his  being  represented  as  the  medium,  or  agent 
by  whom  the  Father  performs  all  things  that  relate  to 
creatures.    For  1  Cor  viii.  6.     '  There  is  one  GOD  the 

*  Father  of  whom  are  all   things,   and  one  Lord  Jesus 

*  Christ  by  whom  are  all  things.'     By  him  the   Father 
created  all  things,  Eph.  iii.  9.    <  Who  created  all  things 

*  by  Jesus  Christ.'     And  Col.  i.  17.    4  By  him  all  things 
'  consist.     By  him  the  Father  appoints  rulers  over  liis 
'  people,'  Acts  vii.  35.  '  This  Moses  whom  they  refused 

*  saying,  Who  made  thee   a  ruler  and  a  judge?     The 

<  same  did  GOD  send  to  be  a  ruler  and  a  deliverer,  % 
'thehands  of  the  angel,  who  appeared  to    him  in   the 

•*  bush.     By  him  the  Father  is  reconciling  the  world,'  2 
Cor.  v.  19,     4  GOD  was  in  Christ  reconciling  the  world 

*  to  himself.'  Col.  i.  20.  4  By  him  to  reconcile  all  things 
4  unto  himself.  By  him  he  will  judge  the  world,'  Rom. 
'  ii.  46.     In  the  day  when  GOD  shall  judge   the  secrets 

*  of  men  by  Jesus  Christ.'     Acts  xvii.    31    4  Because  he 

*  hath  appointed  a  day,  in  the  which  he  will  judge  the 

*  world  iu  righteou»u«ss,  by  that  man  whom  he  hath  or- 
4  dained.' 

&  From  his  being  represented  as   bearing  the  samte 


CONCLUSION.        .  305 

proportion,  or  relation  to  creatures  that  the  Father  doth 
to  him.  John  vi.  57.  «  As  the  living  Father  hath  sent 
4  me,  and  I  live  by  the  Father;  so  he  that  eateth  me,  even 
'he  shall  live  by  me.'  John  xvii.  22,  23.  The 
4  glory  which  thou  (Father)  hast  given  me,  I  have  given 
'  them;  that  they  may  be  one  even  as  we  are  one.  I  in 
1  them,  and  thou  in  me;  that  they  may  be  made  perfect  in 
4  one.'  1  Cor  xi.  3.  *  1  would  have  you  to  know  that 

*  the  head  of  every  man  is    Christ, — and    the    head    of 

*  Christ  is  GOD      The  Father  is  his  GOD,'   Psal.  xlv. 
7.   '  Therefore  GOD,   thy  GOD  hath  anointed  thee.'— 
And  he  is  GOD  over  all  created  nature,  Rom.  ix.  5.  <  Of 
'  whom  as  concerning    the    flesh   Christ  came,    who   is 

*  overall,  GOO  blessed  for  ever.'  John  xvii.  8.  'I  have 
'  given  unto  them  the  words  which  thou  gavest  to  me.' 
Verse  18.  l  As  thou  hast  sent  me  into  the  world;  even  so 
4  send  I  them  into  the  world.'    John  xv.  9,  10.    «  As  the 

*  Father  hath  loved  me;  so  have  I  loved  you.     Continue 
4  ye  in  may  love.     If  ye    keep    my  commandments,  ye 

shall  abide  in  my  love;  even  as  I  have  kept  my  Fathers 
commandments,  and  abide  in  his  love.'     Rev.    iii.    21. 
To  him  that  overcometh,  will  I  grant  to    sit  with   me 
on  my  throne;  even  as   I   also   overcame,  and  am  set 
down  with  my  Father  on  his  Throne.' 
V.   That  the  Father  is  now   administering  by  Jesus 
Christ,  a  dispensation  of  grace  and  mercy,  justice   and 
truth;   for  the   sanetitication,  and  salv  ation  of  mankind 
sinners.     Appears, 

From  the  general  scope,  and  particular  testimony  of 
Scripture.  John  iii.  16,  17.     <  For    GOD    so  loved  the 
world  that  he  sent  his  only  begotten  Son,  that  whoso- 
ever  believeth    in   him,   should    not  perish    but    have 
everlasting  life.     For  GOD    sent  not  his  Son  into  the 
world,  to  condemn  the  world;  but  that  the  world  through 
him  might  be  saved.'     John  i.  17.     *  Grace  and   truth 
came  by  Jesus  Christ.'     Psal.  Ixxxv.  13.     *  Righteous- 
ness (or  justice)  shall  go  before  him,  and  shall  set  us  in 
the  way  of  his  steps.     1  Cor.    xii.  7.     'The  manifesta- 
tion of  the  spirit  is  given  to  every  man  to  profit  withall.' 
Eph.  v.  9.  '  For  the  fruit  of  the  spirit  is  in  all,  goodness, 
and  righteousness,  and  truth.'     John  xv.  3.     «  Now  ye 
are  clean  through  the  word  which  I    have  spoken  unto 
you.'     John  xvii.  17.  '  Sanctify  them  through  thy  truth; 
thy  word  is  truth.'    Tit.  ii.  11,  12,  «  The  grace  of  GOD 


306  CONCLUSION. 

that  hringeth  salvation,  hath  appeared  unto  all  men; 
teaching  us,  that  denying  ungodliness,  and  worldly  lusts, 
\ve  should  live  soberly,  righteously,  and  Godly,  in  this 
present  world.'  i  Titn.  ii.  3,  4.  For  this  is  good  and 
acceptable,  in  the  sight  of  GOD  our  Saviour;  who  will 
have  all  men  to  be  saved,  and  come  to  the  knowledge 
of  the  truth'1  ±  Pet  iii.  9.  'The  Lord  is  not  slack 
concerning  his  promise,  as  some  men  count  slackness, 
but  is  long  suffering  to  us  ward,  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance.' 
Ezek.  xviii.  32.  '  For  I  have  no  pleasure  in  the  death 
of  him  that  dieth,  saith  the  Lord  GOD.'  Ezek  xxxiii. 
11.  «  As  I  live  saith  the  Lord  GOD,  I  have  no  plea- 
sure in  the  death  of  the  wicked,  but  that  the  wicked  turn 
from  his  way  and  live.' 

VI.  That* as  the  Father  hath  delivered  all  things  to 
Christ,  given  him  all  power  in  heaven  and  on  earth, 
made  him  head  of  all  principality  and  power,  and  re- 
quired all  men  to  honour  and  obey  him;  so  all  lawful 
authority  must  be  derived  from  him,  and  those  who  re- 
ject fiis  law,  either  in  the  constitution,  or  administration 
of  government,  having  rejected  his  yoke,  can  have  no 
fellowship  with  him.  Is  evident, 

1.  From  the  institution  of  government,  Deut.  xvi.  18. 
*  Judges  and  officers  shalt  thou  make  thee  in   all   thy 
gates.'     I  Cor.  vi.  4.  '  If  then  ye  have   judgments   of 
things  pertaining  to  this  life,  (rather)  set  them  to  judge 
who  are  least  esteemed  in  the  church.' 

2.  From  the  qualifications  of  rulers,  2  Sam.  xxiii.  3. 
'  He  that  ruleth  over  men  must  be  just,    ruling  in    the 
fear  of  GOD  '    Deut.  i    13.    'Take  ye  wise  men,   and 
understanding,  and  known  among  your  tribes,  and  I  will 
make  them  rulers  over  you.'     1  Cor.  vi,  5.  <•  I  speak  to 
your  shame;  is  it  so  that  there  is  not  a  wise  man  among 
you.  no,  not  one    that   shall    be  able  to  judge  between 
his  brethren.' 

3.  From  the  rule  which  the  Apostle   Paul    gives   to 
know  the  power  that  is  of  GOD,  to  which  every    soul 
should  be  subject;  which  is  that  those  who  exercised   it 
be  ordained  or  appointed  of  GOD,  Rom.   xiii.   1     '  For 
there  is  no  power  but  of  GOD,   and    the  powers  that  be 
are  ordained  of  GOD.'     And  therefore  such  as  resist  the 
power  administered  as  GOD  hath  ordained,  and  appoint- 
ed in  his  word,  must,  as  verse  2.  <  Resist  the  ordinance 
oi  GOD.' 


CONCLUSION  307 

4.  From    the  nature   and    end   of  their   administra- 
tion, Deut.  xvi.  IS.      '  They  shall  judge  the  people  with 
just  judgment'     Rom.   xiii.  3.     *  For    rulers    are  not  a 
terror  to  good  works,  but  to  the  evil.'    And  that  the  peo- 
ple are  the  guardians  of  justice,  in   all  the  administra- 
tions of  the  judges  and  officers,  appears   not   only  from 
all  their  decisions  being  eonfirmed  by   a  jury  or  assem- 
bly of  ill*  people  as  before  observed;  but  also,  from  Deut. 
xvi.  19.  'Thou  shalt  not  wrest  judgment,'  &c.      Which 
is  as  evidently  addressed  to  the  people;  as  the  command, 

<  Thou  shalt  not  kill.'    fror  it  is  added,  verse  20.  «  That 
which  is  altogether  just   shall    thou    follow,  that   thou 
mayest  live,  and  inherit  the  laud    which  the    ^<ord  thy 
GODgiveththee.' 

5.  From  the  character  and  work  of  the  ruler  who  ex- 
ercises the  power  which  is  of  GOD,  Rom    xiii     4.     'He 
is  the  minister  of  GOD  to  thee  for  good;  but  if  thou  do 
that  which    is    evil,    be  afraid;  for   he  beareth  not  the 
sword  in  vain:  For  he  is  the  minister  of  GOD,  a  reven- 
ger to  execute  wrath  upon  him  that  doth  evil.' 

6.  From  what   the  Scriptures  testify  concerning  the 
rulers  of  the  world;  the  king  who  exercises  the    power 
of   the    world,    and    whose   armies    are   often    like  lo- 
custs, devouring  the  substance  of  the  people,    is   called 
the  angel  of  the  bottomless  pit,  Rev.  ix.  11.    4  And  they 
had  a  king  over  them  which  is  the  angel  of  the  bottom- 
less pit,  whose  name  in  the  Hebrew  tongue  is    Abaddon, 
but  in  the  Greek  tongue  he  hath  his  name  Appollyon  '  Ps. 
ii.  2.   •  The  kings  of  the  earth  sei  themselves,  and  the  ru- 
lers take  counsel  together,  against  the  Lord  and  against 
his  anointed.'     These  it  is  said.  Rev.  xvii.  14.     ^Shall 
make  war  with  the  Lamb.'     And  Rev.  xix.  '19.  *  1  saw 
the  beast  and  the  Kings  of  the  earth,    and  their    armies 
gathered  together  to  make  war  against  him   that  sat  on 
the  horse,  and  against  his  arm.'     The  authority  of  these 
cannot,  therefore,  be  of  GOD;  nor  can  they  have  fellow- 
ship with  him,  or  concord  with  Christ;  for  Psal.  xcv.  20. 

<  Shall  the  throne  of  iniquity  have  fellowship  with  thee., 
which  frameth  mischief  into  a  law.'     And  2  Cor.  vi.  i5. 
4  What  concord  hath  Christ  with  Belial?  Or,  What  part 
hath  he  that  believeth  with  an  infidel,'     Accordingly  the 
Corinthians  are  charged  with  a  fault  in  the  most  express 
terms,  and  pathetic  language,   for  going   to    law  before 
llje  judges  who  acted  by  authority  derived  from  thepow- 


30a  CONCLUSION. 

erg  of  the  world,  that,  then  were  in  the  Roman  Empire, 
1  Cor  vi.  6,  7.  '  Brother  goeth  to  law  with  brother,  and 
that  before  unbelievers.'    Now  therefore,  there  is  utter- 
ly-a  fault  among  you,  becaust  ye  go    to    law    with   one 
a'nother.'     This,  to  me,  is  a  decisive  evidence,  that  the 
imperial  power  was  not  of  GOD,  nor  were  the  rulers    in 
the  Roman  Empirethose  rulers  or  his  ministers;  describ- 
ed by  the  same  Apostle,   Rom.  xiii.  1  — 6.     For  he  sure- 
ly would  never  have  found  fault  with   the    Corinthians 
for  applying  to  an  ordinance  of  GOD,  and    taking   the 
benefit  of  law  from  ministers  of  GOD,  appointed  by  him 
for  their  good.     The  princes  of  this  world,   instead    of 
ruling  for  GOD.  or  being  his  ministers,  are  destitute  of 
the   leading  qualification;  that    is,   divine   wisdom;  we 
speak  the  wisdom  of  GOD,  says  the  Apostle  Paul,    1 
Cor.  ii.  8.   *  Which  none  of  the  princes   of  this    world 
knew;  for  had  they  known  it,  they  would  not  have  cru- 
cified   the    Lord    of    glory.'     And  thus   the    rule   and 
government,  administered   by    the  kings  and  princes  of 
this  world,  either  collectively,  or  separately  considered, 
stand  condemned,  and  cast  out,  or  rejected,  not  only   by 
the  doctrine  of  Moses  and  the  Prophets,  but  more  espe- 
cially by  the  doctrine  of  Christ  and  his  Apostles,  as  ap- 
pears, further,  from,  John  xii.  31.     'Now  is  the  judg- 
ment of  this  world,  now  shall,  (or  should)  the  prince  of 
this  world  be  cast  out,'    John  xiv.  30.    '  For  the  prince 
of  this  world  cometh,  and  hath  nothing  in  me.'  John  xvi. 
8 — 11.  *  And  when  he  (the  comforter)  is  come,  he  will 
reprove  the  world  of  sin,  and  of  righteousness,  and  of 
judgment.     Of  sin,  because  they  believe  not  on  me;    of 
righteousness  because  1  go  to  my  Father,  and  ye  see  me 
no  more;  of  judgment,  because  the  prince  of  this  world 
is  judged.'     If  any  shall   alledge  that  by  the  prince  of 
this  u-orld,  in  these  texts,  is  not  meant,  any  human  go- 
vernment; but  Satan,  who  is  called  the  prince  of  the 
power  of  the  air. 

It  must  follow,  that  if  Satan  be  the  prince  of  this 
world,  the  rulers  thereof  must  be  his  ministers;  and 
consequently  they  cannot  be  the  ministers  of  GOD.  That 
Satan  may  have  ministers  in  the  religious  dpartment  of 
the  worldj  is  evident,  2  Cor.  xi.  13,  14,  13.  *  For  such 
are  false  apostles,  deceitful  workers,  transforming  them- 
selves unto  the  apostles  of  Christ.  And  no  marvel;  for 
-Satan  himself  is  transformed  into  an  angel  of  light. — 


CONCLUSION. 

Therefore  it  is  no  great  tiling,  if  his  ministers  also  hr  u.  r.1  Wined 

as  the  ministers  of  righteousiu  ss;  whose  <.ml  shull  he  accord 'u-g  to 

the ir  works.'      And  that  he  h:is  h:.d,  and  still  has.  ministers  in  ti  r 

department,  their  woiks  he:.r  \\itiu    s  too  evidently  to    aclin.t 

of  a  doubt.  But  if  any  doubt  remains  as  to  this,  we  may  turn  to 
the  testimony  of  the  Apostle  Paul,  who  lists  the  walking  accord- 
ing to  the  course  of  this  world,  and  walking  according  to  the  prince 
of  tiie  power  of  the  ;;lr  as  synonimous  terms,  Kph.  ii  2.  '  Accord- 
ing to  the  course  of  this  world,  according  to  the  prince  of  the  pow- 
er of  the  air,  the  spirit  that  now  worketh  in  the  children  of  dis- 
obedience.' 

VII.  That  it  is  the  will  of  the  Father,  that  of  all  that  he  hath 
given  to  Christ,  he  should  lose  nothing,  but  th.it  all  should  be 
quickened,  renewed,  reconciled,  and  delivered  from  the  bondage 
of  corruption;  and  that  the  will  and  purpose  of  COD  the  Fa- 
ther, shall  be  fully  accomplished  at  last,  by  the  administration  of 
Christ;  so  that  sin"  and  death  shall  be  .utterly  destroyed,  and  all 
things  subjected  to  Christ,  that  every  creature  in  heavt  n,  aud  on 
earth,  and  under  the  earth,  shall  confess  that  Jesus  is  Lord  to  the 
glory  of  GOD  the  Bather;  and  that  Jehovah  shall  rejoice  in  all  his 
works,  and  be  the  all  in  all.  Appears, 

1.  From  the  will  of  the  Father,  I  Tim.ii.  4.  '  Who  will  have  all 
men  to  be  saved.'   2  I'et,  ii.  9.     *  Not  willing  that  any  should  per- 
ish.'    John  iii.  35.     «  The  Father  loveth  the  Son,   and    hath  given 
all  thirds  into  his  hand.'     And  John  vi.  39.    '  Tins  is  the  Father's 
will  that  hath  sent  me,  that  of  all  which  he  hath  given  me,  1  should 
lo.>e  nothing,  but  should  raise  it  up  at  the  last  day.' 

2.  From  the  design  of  Christ's  coming,  Mat.  xviii.  11.  «  For  the 
Son  of  Man  came  to  save  thai  which  was  lost.' 

3.  From  the  purpose  of  the  Father,    Eph.  i.  9,  10.    '  Which  he 
purposed  in  himself;  that  in  the  dispensation  of  the  fulness  of  the 
times,  he  might  gather  together  in  one,  all  things  in  Christ,    both 
which  are  in  heaven,  and  which  are  on  earth,  even  in  him.'     And 
the  Father's  pleasure,  Col.  i.  20.     '  By  him  to  reconcile  all  things 
to  himself.' 

4-  From  the  efficacy  and  universal  extent  of  the  quickening 
power  of  GOD,  1  Tim.  vi.  13.  '  \Vho  rjuickencth  all  things.'  1  Cor. 
xv.  22.  '  As  m  Adam  all  die,  even  so  in  Christ,  shall  all  be  made 
alive.'  For,  verse  45.  '  The  last  Aclam  was  made  a  quickening  spi. 
rit.'  And  he  that  sits  upon  the  throne,  Rev  xxi.  5.  Says,  'Behold 
I  in  ike  all  things  new.' 

5.  From  the  desire  of  the  faithful,  and  the  declaration  of  Scrip- 
ture; concerning  the  destruction  of  sin,  which  is  the  work  of  the 
iKvil  and  wicked  men,  Psal.  vii.  9.  '  O  let  the  wickedness  of  the 
wicked  come  to  an  end.'  1  John  iii.  8.  '  F  ir  this  purpose  the  Son 
of  GOD  \va>i  manifested,  that  he  might  destroy  the  works  of  the 
devil.'  Mat.  xv.  lj.  «  Every  plant  which  my  heavenlv  Father 
hath  not  planted,  shall  be  rooted  up.'  Sin  is  ccituinly  the  most 
eminent  plant  of  this  kind,  and  therefore  must  surely  be  rooted  up 
most  effectually;  so  that  the  smallest  loot,  or  most  latent  seed 
shall  no  more  remain.  And  when  there  shall  be  no  more  sin, 
there  will  be  no  more  death,  for  1  Cor.  xv.  26.  «  The  last  enemy 
that  shall  be  destroyed  is  death.' 

'i.  From  the  assurance  we  have  that  all  things   shall  be  subject 

E   e 


310  CONCLUSION. 

to  Christ,  Heb  ii,  8.  '  Thou  hast  put  all  things  in  subjection 
under  his  feet,  for  in  that  he  put  all  things  in  subjection  under 
him,  he  left  nothing  that  is  not  put  under  him.  But  now  we  see 
not  yet  all  things  put  under  him.'  This  is  a  quotation  from  the 
eighth  Psalm,  and  there  the  Psalmist  mentions  all,  both  sheep,  and 
oxen,  yea,  and  the  beasts  of  the  field,  the  fowl  of  the  air,  and  the 
fish  of  the  sea;  Snd  whatsoever  passeth  through  the  path  of  the 
sea:  Which  shows  that  the  subjection  is  to  be  universal;  so  uni. 
versal  that  no,  person  or  thing  is  excepted,  but  GOD  the  Father, 
1  Cor.  xv.  27,  28.  '  But  when  he  saith  all  things  are  put  under 
him,  it  is  manifest  he  is  excepted,  who  did  put  ail  things  under 
him.  And  when  all  things  shall  be  subdued  unto  him,  then  shall 
the  Son  also  himself  be  subject  to  him  that  put  all  things  under 
him,  that  GOD  may  be  all  in  all.'  All  the  subjects  of  Christ, 
must  be  the  servants  of  righteousness,  and  being  the  servants  of 
righteousness,  they  must  be  free  from  sin.*  And  since  all  are  to 
be  finally  subject  to  Christ,  all  must  be  finally  free  from  sin.  Is 
there  such  an  honour  in  being  the  head,  or  king,  of  free  subjects; 
that  the  kings  of  the  earth,  who  frequently  enslave  all  they  can 
bring  under  their  power,  glory  in  being  thought  the  rulers  of  free 
subjects?  And  shall  this  honour  be  denied  to  Christ,  the  king-  of 
righteousness  and  peace;  who  in  truth  and  reality,  makes  all  his 
subjects  free  indeed?  Reason  forbids  it;  and  a  true  knowledge  of 
the  Mediator's  character,  and  zeal  for  his  honour,  rejects  the  idea; 
for  the  Scriptures  expressly  inform  us,  that  *  The  creature  itself 
shall  be  delivered  from  the  bondage  of  corruption,  into  the  glori- 
ous liberty  of  the  children  of  GOD.'  Rom.  viii.  21.  And  that  eve- 
ry knee  shall  submissively  bow  to  his  authority,  and  every  tongue 
cheerfully  confess  his  dominion,  Philip  ii.  10,  11.  '  That  at  the 
name  of  Jesus  every  knee  should  bow, of  things  in  heaven,  and  things 
on  earth,  and  things  under  the  earth;  and  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  GOD  the  leather.' 
Rev.  v.  13.  *  And  every  creature  which  is  in  heaven,  and  on  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  .ill  that  is  in 
them,  heard  I,  saying,  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb,  for 
ever  and  ever.' 

7.  Fi  om  the  appointment  of  Christ  to  be  the  heir  of  all  things, 
Heb.  i.  1,  2.  '  GOD  who  at  sundry  times,  and  in  divers  manners 
spake  in  times  past  unto  the  Fathers,  haih  in  these  last  days  spo- 
ken unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things.' 
For  he  cannot  be  said  to  be  the  heir  of  any  thing.,  that  is  to  be  eter- 
nally seperated  from  him,  to  a  state  of  sin  and  misery;  nor  can  he 
be  the  heir  of  any  thing1,  that  is  to  be  eternally  destroyed,  or  reduc- 
ed to  perpetual  non-existenceT  If  therefore,  Christ  be  the  heir  of 
ail  things;  and  if  he  shall  certainly  inherit  all  things,  according  to 
the  Father's  appointment,  and  promise;  then  all  things  must  cer- 
tainly, be  brought  into  a  state  of  holiness  and  happiness  at  last. — 
In  the  view  of  this  he  exults,  Psal.  xvi.  6.  '  The  lines  are  fallen 
unto  me.  in  pleasant  places;  yea  I  have  a  goodly  heritage.'  But 
bow  must  the  glory  of  this  inheritance  be  sullied,  or  the  extent 
of  it  diminished;  if  all  but  the  church  of  the  first  born,  and  the 
angels  who  kept  their  first  estate,  are  for  ever  to  remain  in  thepoilu- 
of  sin,  and  the  extreme  wretched  state  of  damnation  in  hell; 

*  Ropi.  vi.  18.  22. 


CONCLUSION.  311 

or  cease  to  exist?  Or  how  in  that  case  will  Jehovah  ivjooice  in  all 
iiis  works;  s;ncc  he  has  sworn  he  has  no  plaasure  in  the  death  of 
the  wicked?  Let  therefore  the  friend-  or  religion  give  up  that  char- 
acter, in  the  object  of  their  worship,  that  would  disgrace  the  most 
despotic  tyrant  in  the  east;  which  lias  perhaps  contributed  not  u 
little  to  make  many  desert  their  assemblies,  who  might  have  been 
ornaments  to,  and  able  supporters  of  true  religion.  How  amiable. 
is  the  Scripture  character  of  the  Most  High.'  He  is  love,  and  his 
tender  mercies  are  over  all  his  works;  he  afflicts  not  willingly,  nor 
grieves  the  children  of  men,  nor  has  he  any  delight  in  the  death 
of  sinners;  he  therefore  never  will  inHict  unavailing  misery  on  any 
of  his  creatures.  He  is  infinitely  holy,  powerful,'  and  wise;  and 
his  faithfulness  is  engaged,  for  the  full  accomplishment  of  all  his 
revealed  purposes.  He  will  therefore,  most  certainly,  by  the 
means  that  are  most  fit,  exterminate  sin  from  all  the  works  of  his 
hand;  so  that  at  last,  no  stain,  not  the  smallest  spot,  shall  sully 
any  part  of  the  creation.  We  have  also  our  Lord's  express  testi- 
mony, that  as  certainly  as  he  was  lifted  up  upon  the  cross;  so  cer- 
tainly, he  will  draw  all  men  unto  him,  John  xii.  32.  '  And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  me.'  The  origi- 
nal text  does  not  restrain  this  to  men;  for  it  is  affirmed  absolutely, 
I  will  draw  all  to  myself.  And  some  Greek  copies  have  it,  attthtngt. 

This  unspeakably,  glorious,  and  unexpressibly  desirable,  though 
distant,  event;  appears  therefore  most  certain.  The  Lord  Jesus 
Christ  must  fall  short  of  inheriting  all  things*;  the  love  of  GOD, 
and  his  tender  mercies,  must  be  limited,  or  impotent}";  his  por- 
pose  to  gather  all  things  together,  by  Christ,  must  be  defeated^; 
the  declaration  of  Christ  himself,  that  he  makes  all  things  new; 
and  will  draw  all  to  himself,  must  be  false$;  the  will  of  GOD  that 
all  should  come  to  the  knowledge  of  the  truth  and  be  saved,  and 
prayer  of  the  faithful,  that  the  wickedness  of  the  wicked  may  come 
to  an  end,  can  never  be  fulfilled  U;  and  charity  must  fail  from  ma- 
ny of  its  objects^;  if  that  glorious  and  desirable  EVENT;  the  SUB- 
JECTION, RECONCILIATION,  and  RESTORATION,  of  ALL 
THING"  to  the  LOVE  of  GOD;  shall  fail  of  its  full  accomplish- 
ment. 

But  dreadful  will  the  wrath  and  fiery  indignation  be,  that  many 
will  experience,  in  that  state  of  aionian  punishment,  to  which  all 
thitt  are  ungodly,  will  be  consigned  at  the  general  judgment,  b<.  - 
fore  this  blessed  event  shall  take  "place  The  distress  of  mariners 
in  stormy  wind  upon  the  face  of  the  deep,  though  a  fit  similitude, 
can  but  faintly  represent  the  horror,  and  despair,  of  those  who  go 
down  into  the  depths  of  aionion  misery;  then  will  their  soul  melt 
with  trouble;  thtM  will  they  reel  to  and  fro,  and  stagger  like  a  drunk- 
en  man,  and  be  at  iheir  wits  end;  till  they  cry  unto  the  Lord  in 
their  trouble,  and  hearing  them  out  of  their  distresses.  See  Psal. 
cvii.  23. — 30. 

What  reverential  fear,  and  confidential  love,  ought  to  fill  the 
hesj-ts  of  all  to  whom  the  Great  ui,j  \(ost  High  GOD,  hath  made 
known  his  perfections  and  gracious  purpo,...^  through  his  only  be- 
gotten  Son?  Before  him  the  nations  are  as  a  u^  Ofthe  bucket; 
they  are  counted  by  him,  as  the  small  dust  of  the  b;u_,.e:  amj  m 
him  it  is  condescension,  to  behold  the  things  that  are  in 
an- 1  earth.  But  though  he  be  high,  yet  hath  he  respect  to  uie 

i    2    6.       t  Pssl.  cix.  'i8.  andcxlv.  9.       t  K|>h-  '»•  ">>  10-       ! 

_    ,  . .      „       ,          T»    „  i         • :      ,-.  m     ,     , 


•Hcb.  i 


.  i  Tim.  ii 


312  CONCLUSION. 

lowly,  and  hath  sent  forth  his  word  for  the  gracious  purpose  of 
healing  diseased  souls;  by  eniightning,  purifying-,  and  exalting 
their  nature;  making  them  fit  for  an  incorruptible  inheritance,  even 
heirs  of  himself,  and  joint  heirs  with  Christ.  By  which  he  also 
discloses  'he  boundless  resources  he  hath  in  reserve,  for  overcom- 
ing' the  disobedience  of  the  most  obstinate,  and  commanding-  the 
attention  of  the  most  inconsiderate. 

So  that  all  men,  even  all  the  kings  of  the  earth,  that  description, 
of  men,  who,  of  all  others  have   most  opposed  Jehovah   and   his 
anointed;  they,  even  all  oftht  m,  shall  hear  his  word,  approve  his 
ways,  and  sing  praise  to  his  name. — For,  says  the  Psalmist, 
All  the. kings  of  the  earth  shall  praise  thee,  O  Jehovah, 
When  then  they  hear  the  words  of  thy  mouth; 
Yea  they  shall  sinj*  in  the  ways  of  Jehovah; 
For  great  is  the  glory  of  Jehovah. 

By  this  gracious  revelation,  he  makes  known  to  the  children  of 
men,  the  duties,  and  the  importance  of  every  act'.on,  belonging  to 
the  present  life;  assuring  every  one  of  us,  that  as  we  sow  in  this 
life,  so  will  we  reap  in  the  next.  How  awakening  then  is  the  con- 
side  ration?  And,  What  watchfulness  ought  it  to  excite  over  all  our 
actions?  Since  the  actions  of  this  transitory  life,  will  determine  the 
state  of  every  one  in  the  life  to  come;  for  every  one  shall  be  judg- 
ed according  to  his  works,  and  receive  according  to  the  deeds 
done  in  the  body,  whether  they  be  good  or  bad. 

We  have  the  strongest  grounds  of  encouragement,  to  exert  eve- 
ry faculty  of  the  mind,  and  employ  every  member  of  the  body  in 
the  service  of  our  Lord  Jesus  Christ;  for  though  we  are  assured, 
that  without  him  we  can  do  nothing;  we  are  also  assured,  of  every 
assistance  from  him  that  our  case-  may  require. 

Let  us  therefore  come  boldly  unto  the  throne  of  grace,  that  we 
may  obtain  mercy,  and  find  grace  to  help  in  time  of  need.  For 
since  he  hath  said,  I  will  never  leave  thee  nor  forsake  thee,  and  my 
grace  shall  be  sufficient  for  thee,  for  my  strength  is  made  perfect 
in  weakness;  every  true  believer  may  boldly  say,  The  Lord  is  my 
helper,  I  will  not  fear  what  man  shall  do  unto  me- 

May  the  Son  of  righteousness  arise  soon,  with  healing  in  his 
wings;  before  whose  presence,  the  darkness  of  superstition,  and 
sterility  of  oppression  will  vanish,  like  the  darkness  of  night,  and 
barrenness  of  winter,  before  the  bright  and  genial  influences  of  the 
vernal  Sun.  And  may  the  Father  of  our  Lord  Jesus  Christ,  of 
whom  the*  whole  family  of  heaven  and  earth  is  named;  grant  us  ac- 
cording to  the  riches  of  his  glory,  to  be  strengthened  with  might 
by  his  Spirit  in  the  inner  man;  that  Christ  may  dwell  in  our  hearts 
by  faith,  that  we  being  rooted  and  grounded  in  love,  may  be  able 
to  comprehend  witk  all  saints,  what  is  the  breadth,  and  length, 
and  depth,  and  heighth,  even  to  know  the  J*ve  of  Christ,  which 
passeth  knowledge,  that  we  may  be  fil^tf  w>tn  all  the  fulness  of 
GOD.  Now  unto  him  that  is  ah*'  to  do  exceeding  abundantly 
above  all  that  we  ask  or  thii;>-  According  to  the  power  that  work- 
eth  in  us,  unto  him  be  n-'-y  in  tlle  church  by  Christ  Jesus,  through- 
out all  ages,  worl^  *'ithout  end.  Amen. 

FINIS. 


huj_ 


e  and  d*f*nd 


scripture 


doctrine 


UNIVEB' 


